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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. 7

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 8

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 saying he would do the ëbö over and over again. 9

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 10

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. Èjì ogbe Imo pe e 11

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 Except if he does not wash his face with water 12

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 13

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 Our íkìn will protect us. 14

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. 15

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 Ese 19. 16

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) 17

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; Ká fìlëkë shí tomo elòmìíràn; Omo eni lomo eni jê 18

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 poor Those that were poor will be forced to remain so 19

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 Ifa 20

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 Divined for all Irúnmolè when they were fighting to be the leader 21

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 Dead or alive, a lazy person is a useless person 22

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 He who hears people's pleas and accepts their pleas 23

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 They said the woman would deliver children Two children in a day Just like Ifa predicted Orunmila had a wife 24

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) When going to Ileyo town to practice Ifa He made his weeping a shouting lamentation 25

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 Obarameji 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 26

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 in giving 27

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, OwonrinMeji, 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 Akoko-Olokun. 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 28

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 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 29

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 Ori koo da mi re Ori lo da Sango sode Koso 30

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 31

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 32

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 33

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 That was the proclamation of Ifa for the 401 Irunmole When coming from heaven to earth 34

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

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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 Omo Aje nii ba ni peena Ile 36

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 Awusi O ni oun a gbo 37

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 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 38

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

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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 40

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 O beere pe bawo ni oun yio ti şo ni laari 41

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 Lose de ara re ara re lo se de 42

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 unique 44

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 45

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 yearly to 46

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 47

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 48

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." 50

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 stick and 51

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 Òkòsòkòsò 52

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. 54

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 igbahun-igbahun Obe nke a baya sakele Dífá fun Oko Tii she omo Oniree shanbe Oko tuntun nii won mu ro irin teere-kange 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 ba ni ba aruşe ogun 55

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 complaints and problems. Olodumare announced to Its servant-divinities and human beings alike that It wanted to 56

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 the pendant from it and surrendered it once more to the elders of the night. After retrieving the pendant, they 57

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 awos slaughtered 58

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 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 59

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 eku-eja, 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. 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 61

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 was mixed 65

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 ka’le 66

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. 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. 68

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 69

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 73

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 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 You think that I am that foolish 75

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. 76

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 Afuwagale, surmising that they must 77

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. 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 78

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 shishe O gbebo, o rubo Yoo she oore fun Igun omo Olodumare 79

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 The ailment in the right arm of vulture 80

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 people went to meet Inufufu, he also did the same thing. But Inutetu gave those messengers a very warm 81

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 82

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.

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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 bo je emi laye kan Ma s(h)aye ire 85

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 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 86

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, 87

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 Ogbè Ìká Ese 1. 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 straight. May he not lie down. Standing firm and upright is how we must always find Òsù. 89

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 Anyone who wishes to have blessings Will constantly do ebo. 91

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 Difa fun Ininrin Omo Olorin-Abokun 92

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 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. 93

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, 94

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. Ifa divination was done for the Òtító inú (or Òtítónú Upright One) – offspring of the initiated who treads the earth in humbleness. 96

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. A strong wind shakes the leaves violently. 97

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 99

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 100

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

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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. Ese 3. Oju ti n pon Awo A pon ku ko Osi ti n ta Awo A ta la ni, bo pe titi 102

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

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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 that he could not part 104

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 oru bo, Inje owo lo pa Ami, 105

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.

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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 107

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, 108

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 made by Farm, Road, Market and War, 109

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?

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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, you are exposed to the sun going down. 111

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 again in Oro, where the people are 112

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... but for whom? 113

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. Ifá says 114

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 empty-handed 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. Orunmila says there should be a gathering together like trees do to form a forest 115

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, children 116

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, 117

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 heaven and 118

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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 Eji-Oye 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:

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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, 120

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 121

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 Ati iku ati arun ki won ma ya lodo mi ati gbogbo ebi mi Ase 122

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 (ose 123

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 124

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 Igbo tele kile ren denden 125

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 126

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

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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 Eni ban a Oyeku, a rija Ogbe 128

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 129

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 up When planning to establish a market on the waters 130

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

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Ìwé fún Odù Ifá Oyeku Iwori (Oyekubiworilodo) this odu offers solutions for barreness and impotence. Ese 1. 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 132

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

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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 kundikundi. 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. 134

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.

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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. 136

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.

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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 138

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 Dífá fun Lashilo To da egbo, si ese osi To nlo ree mo ti otun 139

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

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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

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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 À bá dègún, dèpè I‘ Àwo lóri Kò lè jà láíláí Àséwélé o dé ò. Omokùnrin dèpènù. 142

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

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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 Ojiiji lege…Ojiiji logo 144

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

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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

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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.

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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.

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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

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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 Ogodo ree omi egbin Omi ngbe won lo rere Omi ngbe won bo rere Olokunrun ka re’le 150

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

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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 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.

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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.

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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. 154

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 she-goat, 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: 155

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, when I make love I will have a baby, blood will not come again,. 156

Ìwé fún Odù Ifá Ese 6. 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 Ifá 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” 158

Ìwé fún Odù Ifá 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 moved to Igbo-Igbale the current Oja-Igbo in Ogbomoso. Here they had a baby boy. Messages were sent to Aresa that 159

Ìwé fún Odù Ifá 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 The dog is beautiful up to the teeth The ram is beautiful up to the dewlap 160

Ìwé fún Odù Ifá 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 161

Ìwé fún Odù Ifá 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 who suffers from chronic dehydration. 162

Ìwé fún Odù Ifá 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.

163

Ìwé fún Odù Ifá 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 The evil of not heeding a warning of sacrifice The problem of not giving the prescribed offerings to Esu 164

Ìwé fún Odù Ifá 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.

165

Ìwé fún Odù Ifá 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 Apo To ko roko fe To yoo maa febinrin egbe e re 166

Ìwé fún Odù Ifá 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) 167

some people were once heterosexual but they later turned homosexual/lesbian due to failure or cessation of the their marriages. ii) Such people should be sent packing from their parents home because they were practicing an

Ìwé fún Odù Ifá 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)

168

Ìwé fún Odù Ifá 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

169

Ìwé fún Odù Ifá 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

170

Ìwé fún Odù Ifá 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

171

Ìwé fún Odù Ifá 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. Ebo: kolanut, palmoil, 44,000 cowries and pigeons. 172

Ìwé fún Odù Ifá 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 donot hang 173

Ìwé fún Odù Ifá Iwori o bere donot hang Don't be frustrated for a kingly Ori is on the way Iwori o bere do not hang

174

Ìwé fún Odù Ifá 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.

175

Ìwé fún Odù Ifá 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”) 176

Ìwé fún Odù Ifá 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

177

Ìwé fún Odù Ifá 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: eetiri? 178

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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, 181

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 184

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 186

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 Please, note that it is a blessing to found a striving market 191

Ìwé fún Odù Ifá 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 We will spoil them 192

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 194

Ìwé fún Odù Ifá 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 pieces of kolanut into their mouths; 195

Ìwé fún Odù Ifá 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 196

Ìwé fún Odù Ifá 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 197

Ìwé fún Odù Ifá 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 198

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá Odi Oyeku Ìdin Gẹ̀lẹ̀dẹ́ 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.

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Ìwé fún Odù Ifá Odi Iwori Ese 1. 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.

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Ìwé fún Odù Ifá 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 wojo-wojoGbenshola ewa npa bi oti Gbenshola ma she payii o Idin moranyin, idin ado Cast Ifa for Gbenshola 202

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 204

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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. Edidi the Awo of Shrub, Obara the Awo of House, 207

Ìwé fún Odù Ifá 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 208

Ìwé fún Odù Ifá 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 into homes And turns lonely hills into markets 209

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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." 211

Ìwé fún Odù Ifá 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 to the Iroko tree, Reremide." Just when they were about to kill the son 212

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 214

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 217

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 Ifá 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 Ifá 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 Emi o beeru eeyan 221

Ìwé fún Odù Ifá 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 N o si maa sun le o ni Ifa says that it is a precarious situation I say it is a matter of reliance 222

Ìwé fún Odù Ifá 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 223

Ìwé fún Odù Ifá

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 Ifá 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 225

Ìwé fún Odù Ifá 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 Ifá 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 227

Ìwé fún Odù Ifá 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 Ifá 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 Ifá 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 230

Ìwé fún Odù Ifá 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 Irosun-Meji was fully prepared. 231

Ìwé fún Odù Ifá 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 When Ori was coming home from the spirit world to earth. Ori was told to make ebo 232

Ìwé fún Odù Ifá 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 233

Ìwé fún Odù Ifá 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 These were the declarations of Ifa to the people of Agba-Igbo and 234

Ìwé fún Odù Ifá 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 The calabash filled with palm oil never experiences hardship 235

Ìwé fún Odù Ifá 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 Ifá 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 Ifá 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 Performed Ifa divination for Oti Their offspring at Ilare 238

Ìwé fún Odù Ifá 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 Ifá 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; by thinking about having been short changed 240

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá Ese 4. 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

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Ìwé fún Odù Ifá 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 245

Ìwé fún Odù Ifá 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 Iwoye Ire ti de’le Awo ona jin 246

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 248

Ìwé fún Odù Ifá 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?

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Ìwé fún Odù Ifá 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 Ife-Ooye. 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

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Ìwé fún Odù Ifá 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 nkó Ifá a ríhun ebo Ohun ebo níí se Erìgì lawo Àgbasò 251

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 A leader wards off insults 253

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 255

Ìwé fún Odù Ifá 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 oro 256

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 259

Ìwé fún Odù Ifá 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 This was the message of Ifa for Ogun 260

Ìwé fún Odù Ifá 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 Ifá 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 Ifá 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 was as her Babalawo said. A well-germinated oil palm fruit cannot be harvested indiscriminately-Cast divination for 263

Ìwé fún Odù Ifá 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. 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. 264

Ìwé fún Odù Ifá 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 Ifá 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. 266

Ìwé fún Odù Ifá 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."

These were the ones who cast for Odunmbaku, 267

Ìwé fún Odù Ifá 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 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. 268

Ìwé fún Odù Ifá 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 hegoat'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; 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. 269

Ìwé fún Odù Ifá 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 Ori mi ma sai gbe mi de ibe. 270

Ìwé fún Odù Ifá 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 Ifá 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 newly-sprouted 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.

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Ìwé fún Odù Ifá 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 palm-oil 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.

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Ìwé fún Odù Ifá 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 274

Ìwé fún Odù Ifá 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 275

Ìwé fún Odù Ifá 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 And also for the younger wife Who are planning and doing against each other They were advised to offer ebo 276

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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. 278

Ìwé fún Odù Ifá 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:

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Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 Babalawo niki gbogbo èniyàn ko oko ati ada 281

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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? 283

Ìwé fún Odù Ifá 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 284

Ìwé fún Odù Ifá 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 285

Ìwé fún Odù Ifá

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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. 289

Ìwé fún Odù Ifá 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 This is what will follow us til old age 290

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 Ifá 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 Ki owo àwôn abatenije ki o maa le ran 293

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 Ifá 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. Ijamaja ko turasile leekan A difa fun igbin omeso Ti nlo b’Ekun jija ojija 296

Ìwé fún Odù Ifá 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 Ifá 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 Ebo wa yóó maa dà dórun Kófin-kofin lorí eye nké Ebo wa yóó maa dà dórun 298

Ìwé fún Odù Ifá 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 Ifá 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 Owonrin does not do wrong Owonrin does not cause pain 300

Ìwé fún Odù Ifá 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 Ifá 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 302

Ìwé fún Odù Ifá 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 Ifá 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. 304

Ìwé fún Odù Ifá 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 Ifá 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 heaven to the test under pain of death. He had fourteen of his counselors with him. 306

Ìwé fún Odù Ifá 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 what he 307

Ìwé fún Odù Ifá 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 the old man to transform into his real self. The old man instantly transformed first into the yawsed boy and next into 308

Ìwé fún Odù Ifá 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 after the meeting, but the game often ended with the death of one of the kings' children. 309

Ìwé fún Odù Ifá 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 Ifá 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 his father is still alive, the father should be cautious of treacherous behavior and/or witchcraft thrown his way. 311

Ìwé fún Odù Ifá 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 Ifá 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 Ifá 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 Ifá 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 Tabi bi işe temi, (name), ba ni O ni, “Erula kii gbe ko gbagbe atila” Obaranikosi, Ifa ma ko o mi ni iye lo 315

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 Ifá 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 Therefore you should go and get more wisdom so that you may think deeply about things 319

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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, nor bother them. All the work that Olopirigidi did, he managed 321

Ìwé fún Odù Ifá 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 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 322

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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". Ever since, when people visited Oshoosi in his home for spells, amulets, healing or divination, 324

Ìwé fún Odù Ifá 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 mi Dia fun Akinsanmi Tii somo Ikori-Aga 325

Ìwé fún Odù Ifá 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 326

Ìwé fún Odù Ifá 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 O nsawo re’lu Ekun Ebo ni won ni ko waa se 327

Ìwé fún Odù Ifá 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 Igba kii gbe’le o K’eni m’Awo r’odo Ori rere nt’Awo 328

Ìwé fún Odù Ifá 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 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. 329

Ìwé fún Odù Ifá 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 330

Ìwé fún Odù Ifá 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-pobiri-po 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? The curse is over is the sound of the mortar when pounding yam 331

Ìwé fún Odù Ifá 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?

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Ìwé fún Odù Ifá 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 dà Èdú gbá‘lé o. Èdú gb‘ónà. Èdú gbá gbogbo irumbi dà s‘ósà 333

Ìwé fún Odù Ifá 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 334

Ìwé fún Odù Ifá 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. Àwá mà mà kuku f’ojú b’odú 335

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 Ifá 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?” 338

Ìwé fún Odù Ifá 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 Ifá 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 Goats are not good diviners Sheep are not good either 340

Ìwé fún Odù Ifá 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 Ifá

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 Ifá 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 The elderly snake is it that crawls about in its prostrate position 343

Ìwé fún Odù Ifá 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 Ifá 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, and when he began stabbing 345

Ìwé fún Odù Ifá 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 waves. 346

Ìwé fún Odù Ifá 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 them with kola nuts and bitter kola. He was to anoint his body with a chicken and to hold a walking. He was 347

Ìwé fún Odù Ifá 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. 348

Ìwé fún Odù Ifá 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 told that she 349

Ìwé fún Odù Ifá 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 350

Ìwé fún Odù Ifá 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 Ile lu Won ni o bo Olubobotiribo, baba ebo 351

Ìwé fún Odù Ifá 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 He was asked to make ebo to Olubobotiribo, father of ebos 352

Ìwé fún Odù Ifá 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 in an open place in this peron’s compound. 353

Ìwé fún Odù Ifá 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.

354

Ìwé fún Odù Ifá 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. An herbalist’s offspring must not be recalcitrant. The child of the community head must not create chaos in the community. 355

Ìwé fún Odù Ifá 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 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 356

Ìwé fún Odù Ifá 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

357

Ìwé fún Odù Ifá 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 358

Ìwé fún Odù Ifá 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

359

Ìwé fún Odù Ifá 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

360

Ìwé fún Odù Ifá 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 361

Ìwé fún Odù Ifá

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 He was advised to offer ebo And refused 362

Ìwé fún Odù Ifá 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

363

Ìwé fún Odù Ifá 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

364

Ìwé fún Odù Ifá 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 Won ni: ejo de ti a f’ni reriin loju 365

Ìwé fún Odù Ifá 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

366

Ìwé fún Odù Ifá 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 Eni wón pé yóó níre níí níre Àwon mérèèrin wá dopón sílè wé 367

Ìwé fún Odù Ifá 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

368

Ìwé fún Odù Ifá 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 Struggle brings respect; struggle brings honor, This was the teaching of Ifa for Ogungbemi, They said that even if he does not provoke it, 369

Ìwé fún Odù Ifá 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.

370

Ìwé fún Odù Ifá 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 Akala ko ya oorun 371

Ìwé fún Odù Ifá 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 Please Ifa, I hold on to you with all my hope, do not ignore me A tree’s bark does not fight the tree 372

Ìwé fún Odù Ifá Ese 4. 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

373

Ìwé fún Odù Ifá 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 Who is the pillar of support for mankind? 374

Ìwé fún Odù Ifá Surely, it is Àjàlọrun Surely it is Ori Surely it is Olodumare

375

Ìwé fún Odù Ifá 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

376

Ìwé fún Odù Ifá 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

377

Ìwé fún Odù Ifá 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 B’omode ba nyole da 378

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 be undone. 380

Ìwé fún Odù Ifá 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. The leader of the snakes did listen, but 381

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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?" Those were the ones who cast Ifa 384

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 Ifá 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. By your rod, black fire, center me. 387

Ìwé fún Odù Ifá 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?" Shango said: "After such satisfaction 388

Ìwé fún Odù Ifá 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 that he could not accompany followers on a far journey without turning back. Orunmila says that on entering 389

Ìwé fún Odù Ifá 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, we automatically bow. Ifa, the question is: "Who among the deities accompanies their followers on every journey, without 390

Ìwé fún Odù Ifá 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, I am the follower. 391

Ìwé fún Odù Ifá 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, 392

Ìwé fún Odù Ifá 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 393

Ìwé fún Odù Ifá 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 hegoat 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 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 394

Ìwé fún Odù Ifá 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 he-goats 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. 395

Ìwé fún Odù Ifá 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-worship-Ifa" 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 hegoat 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 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. 396

Ìwé fún Odù Ifá 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 present.

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Ìwé fún Odù Ifá 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 world, 398

Ìwé fún Odù Ifá 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 lákànyún. 399

Ìwé fún Odù Ifá 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" Ifá-is-the-master-of-today, Ifá-is-the-master-of-tomorrow. Ifá-is-the-master-of-the-day-after-tomorrow-aswell. 400

Ìwé fún Odù Ifá 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 The day all the malevolent supernatural forces come 401

Ìwé fún Odù Ifá 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 Ifá 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 Ifá Ògúndá Bèdé Ògúndá Borógbè Ògúndá Ş’orí-ire Ògúndámor’ogbè Ogunda Atorişe (Ogunda atun ori şe) Ogunda makes a clean cut with the sword Ogunda covers Ogbe successfully 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 Ifá 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 àwààkà Wôn ní Wôn ma le kúrò ní ilé baba rë önì àwààkà, ìwo lo ni odò, ìwo lo 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 in the ocean with relish Divined for the Mighty Crocodile 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 405

Ìwé fún Odù Ifá 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 406

Ìwé fún Odù Ifá 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 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 407

Ìwé fún Odù Ifá 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. because of that they were dispersed 408

Ìwé fún Odù Ifá 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 O ni bee lawon babalawo toun wi 409

Ìwé fún Odù Ifá 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 Bi oba aye ko ri o nko 410

Ìwé fún Odù Ifá 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-to-steal And he says nobody takes notice If worldly kings did not see you Olodumare is looking at you

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Ìwé fún Odù Ifá

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 412

Ìwé fún Odù Ifá 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 Ifá 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 Ko kole, ko sun ori gi 414

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 Ifá 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 Divined for Òrúnmìlà 417

Ìwé fún Odù Ifá 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 Ifá 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 419

Ìwé fún Odù Ifá 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 Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 Ifá 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.

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Ìwé fún Odù Ifá 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 Meedogbon yoo ma sagbe 425

Ìwé fún Odù Ifá 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’gbo-na’gbo o Koo na’dan-na’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 25 will become singers 25 will become weavers 25 will become palm/palm kernel oil makers 426

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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 429

Ìwé fún Odù Ifá 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 Won a ni o mu eegba wa Eso eso ni Akemota fi nta’mo 430

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 yii, o ju ogun Eleshin lo O ju ogun Oloko lo 432

Ìwé fún Odù Ifá 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: 433

Ìwé fún Odù Ifá 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 Ifá 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 selfdiscipline 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, Ogunda did not cause pain, it is not a good idea to punish Ogunda" 435

Ìwé fún Odù Ifá 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 Ifá 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 When the liar, the wicked and the treacherous were to become his students And when he was to purge them of these evil characteristics 437

Ìwé fún Odù Ifá 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. sacrifice to Sango for 438

Ìwé fún Odù Ifá 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 to on 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 instant 439

Ìwé fún Odù Ifá 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. Odu, come back. Do you know how to use them?" Odu replied: 440

Ìwé fún Odù Ifá "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: "Don't worry because worship will return to you." 441

Ìwé fún Odù Ifá 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 Egungun. But nobody, children nor old men, will dare to mock women. 442

Ìwé fún Odù Ifá 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 443

Ìwé fún Odù Ifá 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. 444

Ìwé fún Odù Ifá 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 witchmother 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 445

Ìwé fún Odù Ifá 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 Ese 10 446

Ìwé fún Odù Ifá Oko ku ki won o l’Oko Ale ku ki won o yan ‘miran Dífá fun Orunlojo Ire-Oko 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

447

Ìwé fún Odù Ifá 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. 448

Ìwé fún Odù Ifá 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 449

Ìwé fún Odù Ifá 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 both good and evil will not go unrewarded the reward of the person doing well will not be unfulfilled 450

Ìwé fún Odù Ifá 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

451

Ìwé fún Odù Ifá 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.

452

Ìwé fún Odù Ifá 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

453

Ìwé fún Odù Ifá

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

454

Ìwé fún Odù Ifá 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 Bloody Osa Bloody Irosun 455

Ìwé fún Odù Ifá 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.

456

Ìwé fún Odù Ifá 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 457

Ìwé fún Odù Ifá 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.

458

Ìwé fún Odù Ifá 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 It is because a big tree fell across the pathway 459

Ìwé fún Odù Ifá 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.

460

Ìwé fún Odù Ifá 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 Ifá 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

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Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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. Truth is the word that never spoils. A great power to all, an everlasting good”. 464

Ìwé fún Odù Ifá 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

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Ìwé fún Odù Ifá 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. 466

Ìwé fún Odù Ifá 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. 467

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 For falsely accusing a person who did nothing wrong 469

Ìwé fún Odù Ifá 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 Ifa, I put my trust in you 470

Ìwé fún Odù Ifá 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

471

Ìwé fún Odù Ifá 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 Ifá 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 473

Ìwé fún Odù Ifá 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 Ifá 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 Ifá 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 Ifá 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 Ifá 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 Ifá 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 Ifá 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 480

Ìwé fún Odù Ifá 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 Ifá 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 another calabash. King now put valuable beads inside this calabsh and poured pap on it so that no one will know what 482

Ìwé fún Odù Ifá 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.

483

Ìwé fún Odù Ifá 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 Surely, a good person is one whom Ogun will support 484

Ìwé fún Odù Ifá 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

485

Ìwé fún Odù Ifá 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

486

Ìwé fún Odù Ifá 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, cursing kills the curser, awerepepe”. 487

Ìwé fún Odù Ifá 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

488

Ìwé fún Odù Ifá 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 489

Ìwé fún Odù Ifá 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

490

Ìwé fún Odù Ifá 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

491

Ìwé fún Odù Ifá 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.

492

Ìwé fún Odù Ifá 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 san-an 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 Orunmila ni oun ko l’oun npa won Orunmila ni aipa ikilo mo o won lo npa won Agba re, d’owo re 493

Ìwé fún Odù Ifá 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”.

494

Ìwé fún Odù Ifá 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.

495

Ìwé fún Odù Ifá

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, To know the dimension of the earth. He who eats akara and moyin moyin 496

Ìwé fún Odù Ifá 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 The rumps are two, they sit on a mat 497

Ìwé fún Odù Ifá 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 Aseda o maa gba fun-un 498

Ìwé fún Odù Ifá 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 499

Ìwé fún Odù Ifá 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

500

Ìwé fún Odù Ifá 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 501

Ìwé fún Odù Ifá 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

502

Ìwé fún Odù Ifá 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

503

Ìwé fún Odù Ifá 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

504

Ìwé fún Odù Ifá 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 Oduduwa said the people of the world should return to heaven So that they might be reincarnated 505

Ìwé fún Odù Ifá 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.

506

Ìwé fún Odù Ifá 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.

507

Ìwé fún Odù Ifá 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.

508

Ìwé fún Odù Ifá 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, Oturupon-Owonrin" 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

509

Ìwé fún Odù Ifá 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.

510

Ìwé fún Odù Ifá 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 Won nlo fe Atepo s’ile 511

Ìwé fún Odù Ifá 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

512

Ìwé fún Odù Ifá 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.

513

Ìwé fún Odù Ifá 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. 514

Ìwé fún Odù Ifá 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.

515

Ìwé fún Odù Ifá 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 this news Great gains are sure to come looking for me. 516

Ìwé fún Odù Ifá 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 Oturu leads Ika He leads him even to home of sixteen market leaders 517

Ìwé fún Odù Ifá 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. Oturupon-Ka, the granary cannot house a horse 518

Ìwé fún Odù Ifá 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” 519

Ìwé fún Odù Ifá 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 protect us against our enemies. 520

Ìwé fún Odù Ifá 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. Ese 12. 521

Ìwé fún Odù Ifá 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: Oturupon Ka, Oturupon Ko Panka ponko, mojalawa 522

Ìwé fún Odù Ifá 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 Ifá 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 the sacrifice of this Odu: 524

Ìwé fún Odù Ifá 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 Ifá 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! 526

Ìwé fún Odù Ifá 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 He decided to stop by his pupil’s house When he got to the house 527

Ìwé fún Odù Ifá 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 Won jo n kâ ejo reâ di Ogun Ebo ni won ni ki won se 528

Ìwé fún Odù Ifá 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 The administrators of the world (likened to a market place) do not spare anybody 529

Ìwé fún Odù Ifá 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 Many children are in the front 530

Ìwé fún Odù Ifá 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 Travellers to Ipo and Ofa towns 531

Ìwé fún Odù Ifá 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 Ifá 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 Ifá 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 Ifá 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 Ifá 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 536

Ìwé fún Odù Ifá 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 537

Ìwé fún Odù Ifá 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 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'. 538

Ìwé fún Odù Ifá 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. 539

Ìwé fún Odù Ifá 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 new-found 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 540

Ìwé fún Odù Ifá 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! 541

Ìwé fún Odù Ifá 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. On the market day, Alukandi came as expected. As soon as he came he declared: 542

Ìwé fún Odù Ifá 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! Behold, you Alukandi 543

Ìwé fún Odù Ifá 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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Ìwé fún Odù Ifá 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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Ìwé fún Odù Ifá 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 546

Ìwé fún Odù Ifá 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 547

Ìwé fún Odù Ifá 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

548

Ìwé fún Odù Ifá 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. Ejírò Awo ilé Olófin 549

Ìwé fún Odù Ifá 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

550

Ìwé fún Odù Ifá 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

551

Ìwé fún Odù Ifá 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 Ifá 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.

553

Ìwé fún Odù Ifá 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 Ifá 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.

555

Ìwé fún Odù Ifá 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 Ifá 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? 557

Ìwé fún Odù Ifá 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 Ti yoo ma jishe jishe 558

Ìwé fún Odù Ifá 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 Ifá 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 his estimation 560

Ìwé fún Odù Ifá 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

561

Ìwé fún Odù Ifá 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

562

Ìwé fún Odù Ifá 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 dia fun sagbagiriyan Tii se baale asotito Nje sotito sododo Eni to sotito 563

Ìwé fún Odù Ifá 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. 564

Ìwé fún Odù Ifá 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 Ifá 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 Isese-Agere 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 rihun ebo Obi ati Orogo ti nbe nile yii nko Ohun ebo nii nse 566

Ìwé fún Odù Ifá 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 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 567

Ìwé fún Odù Ifá 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: He asked "Who is there behind washing the head? We replied “But it is you Orunmila!' He made 568

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 lóhìn-ún 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 Ifá 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 571

Ìwé fún Odù Ifá 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 my ire Block sickness from me 572

Ìwé fún Odù Ifá 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 niso Kawa o maa tun se bo lehin 573

Ìwé fún Odù Ifá 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?” 574

Ìwé fún Odù Ifá 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 Ifá 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 576

Ìwé fún Odù Ifá 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!

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Ìwé fún Odù Ifá 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 Osanyin bikin lo ko k’egbo wa Ki e je k je fun wa 578

Ìwé fún Odù Ifá 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 It sounds like the striking of metals 579

Ìwé fún Odù Ifá 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 Ifá

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 581

Ìwé fún Odù Ifá 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 He cast Ifa for Ado, Sugar-honey Otura funfunfun 582

Ìwé fún Odù Ifá 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. The next time that they went in search of the Eburo seeds, this friend went with them. She saw many seeds 583

Ìwé fún Odù Ifá 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 Ifá 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: 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 585

Ìwé fún Odù Ifá 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: “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 586

Ìwé fún Odù Ifá “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. 587

Ìwé fún Odù Ifá 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 Ifá Ese 6. 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 planning to betray him or lie against him. 589

Ìwé fún Odù Ifá 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 Ifá 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. 591

Ìwé fún Odù Ifá 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 Ifá 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: Agbọn 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 Agbọn ma n’ìwa Ifa je ki nri iregun ire so o Ìregun omo, ìregun ma ni Agbọn ma n’iwa Ifa jee ki nri ìregun ire so o Iregun ogbo, iregun ma ni Agbọn ma n’iwa Ifa je ki nri ìregun ire so o” Agbọn ma n’iwa (coconut enhances my destiny) This was the Ifá cast for Ọ̀rúnmìlà When he woke up without accomplishing anything in life He was advised to offer ebo He complied Financial success is worth celebrating Agbọn ma n’iwa Ifa let it be possible for me celebrate my achievement Securing a good spouse is worth celebrating Agbọn ma n’iwa 593

Ìwé fún Odù Ifá Ifa, please let it be possible for me to celebrate my achievement Blessings of children is worth celebrating Agbọn ma n’iwa Ifa, let it be possible for me to celebrate my achievement Blessing of longevity is worth celebrating Agbọn 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 Ifá 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 And you must not kill anything whatsoever from this day on 595

Ìwé fún Odù Ifá 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 Ifá 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 597

Ìwé fún Odù Ifá 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. Ginginn la j’aye Faa faa laa j’ifa 598

Ìwé fún Odù Ifá 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 If I am charged I will recite my Ifa and claim all the herbalists herbs Ifa is Ogunrara Elegungunmale 599

Ìwé fún Odù Ifá 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 Ifá 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

601

Ìwé fún Odù Ifá 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 602

Ìwé fún Odù Ifá 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 He was the awo of Olota Odo for a long time This was also the Ifa cast for Orunmila 603

Ìwé fún Odù Ifá 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

604

Ìwé fún Odù Ifá 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

605

Ìwé fún Odù Ifá 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.

606

Ìwé fún Odù Ifá 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

607

Ìwé fún Odù Ifá 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 608

Ìwé fún Odù Ifá 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 Won gbee wa sile 609

Ìwé fún Odù Ifá 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).

610

Ìwé fún Odù Ifá 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.

611

Ìwé fún Odù Ifá 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 Ewe oloyinrin (ominsin-misin gogoro) kii pa ohun Oba Orisa a da 612

Ìwé fún Odù Ifá 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 Ifá 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, please make my life sweet. Orunmila, you wake up today in good health; Ifa, you wake up, the leopard who 614

Ìwé fún Odù Ifá 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 far to see and to honor me, good people. 615

Ìwé fún Odù Ifá 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. 616

Ìwé fún Odù Ifá 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 Ifá 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 Ki o ki si àwôn adele Ki o ke si àwôn adebiopon eyinkunle Orunmila Mo ba omi o nşan tere tere tere 618

Ìwé fún Odù Ifá 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!

619

Ìwé fún Odù Ifá 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 Ori ma gbona j'Orisa 620

Ìwé fún Odù Ifá 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)

621

Ìwé fún Odù Ifá 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 Ifá 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 Agoro inuu won ni o je a ba won pe 623

Ìwé fún Odù Ifá 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 Ose-Meji 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 Ose-meji 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 aje. O ni be e gege 624

Ìwé fún Odù Ifá 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 adie = 200 hens Igba akuko = 200 cocks Igba ewure = 200 goats Igba agutan = 200 sheep Igba Igbin = 200 snails Igba ilako = 200 ” Igba Irere = 200 water tortoise Igba Obi = 200 kola nuts Igba atare = 200 Alligator-pepper Igba Orogbo = 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. 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 625

Ìwé fún Odù Ifá 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 Ose-meji 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 626

Ìwé fún Odù Ifá 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 Ifá 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 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 628

Ìwé fún Odù Ifá 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 629

Ìwé fún Odù Ifá 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 630

Ìwé fún Odù Ifá 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

631

Ìwé fún Odù Ifá 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. They had to ask Odu for the guiding word. 632

Ìwé fún Odù Ifá 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, . That the children and the children of the children, 633

Ìwé fún Odù Ifá . 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, 634

Ìwé fún Odù Ifá . 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.

635

Ìwé fún Odù Ifá 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 636

Ìwé fún Odù Ifá 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.

637

Ìwé fún Odù Ifá 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 638

Ìwé fún Odù Ifá 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.

639

Ìwé fún Odù Ifá 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 Dífá fun Apena 640

Ìwé fún Odù Ifá 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

641

Ìwé fún Odù Ifá 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

642

Ìwé fún Odù Ifá 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.

643

Ìwé fún Odù Ifá 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". 644

Ìwé fún Odù Ifá 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

645

Ìwé fún Odù Ifá 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 Jakun wa o, ko wa’le 646

Ìwé fún Odù Ifá 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

647

Ìwé fún Odù Ifá 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

648

Ìwé fún Odù Ifá 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 649

Ìwé fún Odù Ifá 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 650

Ìwé fún Odù Ifá 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 651

Ìwé fún Odù Ifá 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 652

Ìwé fún Odù Ifá 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 653

Ìwé fún Odù Ifá 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 654

Ìwé fún Odù Ifá 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 655

Ìwé fún Odù Ifá 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 656

Ìwé fún Odù Ifá 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 657

Ìwé fún Odù Ifá 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 yi Won o l’obe ije’şu l’oko Difa fun Aransa 658

Ìwé fún Odù Ifá 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 659

Ìwé fún Odù Ifá 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 Oòrùn nkun ko mi n o sun Oorun 660

Ìwé fún Odù Ifá 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

661

Ìwé fún Odù Ifá 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! 662

Ìwé fún Odù Ifá

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

663

Ìwé fún Odù Ifá 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 Difa fun Ile, 664

Ìwé fún Odù Ifá 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 665

Ìwé fún Odù Ifá 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

666

Ìwé fún Odù Ifá 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 667

Ìwé fún Odù Ifá 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 668

Ìwé fún Odù Ifá 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

669

Ìwé fún Odù Ifá Ofun meji Fúmédzì Fúmédzì, hekpa

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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, 670

Ìwé fún Odù Ifá 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. 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 671

Ìwé fún Odù Ifá 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 672

Ìwé fún Odù Ifá Eniyan ki I de moro ko ma ro Orunmila, mo de moro, jeki ara o ro mi Gift is a gift Ore-j’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 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 673

Ìwé fún Odù Ifá 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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Ìwé fún Odù Ifá 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 revenge! Eruubami 675

Ìwé fún Odù Ifá 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 smelly-rat 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 Ko pe, ko jinna 676

Ìwé fún Odù Ifá 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.

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Ìwé fún Odù Ifá 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 pigeons, and a cutlass, and twenty six large bags of cowrie money. She listened, made the sacrifice allright, and trotted off towards her farm, with trust and confidence, for isn't the sacrifice what helps? Not making offers has never helped a soul. Arriving at the place where she would gather firewood, she saw a dried-out trunk, the remnants of a tree. "That is good news! I'll dig it out and take it! It's good for a large fire," the Elder Women said. Straining her muscles she did pull the trunk out from the crusty earth, and ha!, what was beneath it? She took a closer look and saw a deep, dark hole, completely filled with money. Old Female Worshipper began to shovel money and totally forgot what she'd set out to do. From that day onwards she was a rich, a very wealthy person. She danced and sang and praised the group of Babalawo's that earlier that day had said: "Ofun, well-dressed; light comes on top of dark; the far side of the mountain", 678

Ìwé fún Odù Ifá they were the one who cast for our protagonist, who went out to get firewood but found her wealth instead, went home a wealthy woman, immeasurably rich. She sang: "It's from Ofun that I gathered my riches, the hole was underneath a tree trunk: no one knew! I didn't know it either, but yet I found the treasure in Ofun's splendid house, and took it home with me. The journey was much shorter than I might have expected. This shorter journey, though, brought unexpected wealth. My trip was shorter, better, I did not loose but gain." Now he who knows the way to cast the chain of Ifa, he does not know the road to Ofa town as well. And he who knows the road to Ofa can't cast Ifa, Empty is full where treasure can be found, go to the hole, the mountain. Only for those who don't care where their trip will finish, it must be said that each and every road will do.

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Ìwé fún Odù Ifá Ofun Iwori This odu asks us to reach for higher goals and ideals. Light from above. Something to live up to must be sought out for success. Ese 1. "Honor will reach me" was cast for Money, on the day that Money was worried because people did not respect her. Money was advised to sacrifice, so that the people of the world would always, constantly, be looking for her. Money listened and made the sacrifice. On a day Money was angry and went to the river to calm down. All the people came and looked for her, even down to the bottom of the river. The people were prepared to dive to the bottom of the river just to find Money there! Adimu: white beans, salt, honey, and 20,000 cowries. Ese 2. Bi a ba n’inurere, omo olomo a maa di omo eni A difa fun Obonhunbohun Ti o kole ati kase tan Şugbon ti ko bimo rara If we are kind, the children of others will become our children Ifa divination was done for Obonhunbohun Who had built a house and accumulated a lot of wealth But who had no children at all

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Ìwé fún Odù Ifá Ofun Odi Ese 1. "Ofun put a limit to goodness; Waragba, act fast in order for Ofun not to kill us!" was the one who cast for Olori-Oga, on the day that he limited his goodness to his own family only.

The Awo's said that those who limit goodness to their own house, will never receive goodness themselves from anywhere outside. They said: "Sacrifice a pigeon, a sheep, plenty of kola nuts and 20.000 cowries, to give goodness a chance to finally enter your house".

Ifa says that we should work, for we are far too heavily relying on those around us, and we abuse their goodness. Being good for oneself is allright, but listen to Ifa and ask what exactly would be good for us. And if we don't find goodness within ourselves, we can search outside forever, and never find it. And so it happened exactly as the Awo's had said: "Ofun put a limit to goodness; Waragba, act fast in order for Ofun not to kill us!" was the one who cast for Olori-Oga, on the day that he limited his goodness to his own family only. Ese 2. Ifa was cast for "It is not my fault", on the day that she refused to listen to Ifa. They instructed "It is not my fault" to sacrifice, they said that her sacrifice would consist of doing things she hated to do. 681

Ìwé fún Odù Ifá "It is not my fault" immediately wept and complained heavily: "Wear a white headdress? She would not!

Learn how to cast the cowries? She would not!

"It is not my fault" refused to make the required sacrifice. So madness came and took her into his tormented realm. For where Ifa cannot help because one does not listen and does not sacrifice, madness lurks. Making ebo is what helps people; not making ebo has never helped a human being. Ese 3. "A ladder rests at both ends: one and on the ground, the other leans against the house; an insect stings with its lower body" was the one who cast Ifa for Odudua Aterigbeji on the day that he should make ebo, in order to call all children on this earth his own. The sacrifice was made. This is why all human beings are called Omo Odudua, that is: Odudua's Children. Ese 4. You cause trouble, but you do not ask for forgiveness. You offer indignant denials making a lot out of little things Ifa divination was done for Şakeu, the offspring of Ibagboloro On the day he was going to take the stone of rulership to the mountain as part of his coronation They said that he should sacrifice so that no one would threaten him in his bid for the throne Sakeu refused to sacrifice For he was the son of a king and possessed much wealth When the king died, Sakeu asked: Who now is in this world to compete with for this title? He dared to go to heaven to compete He stretched out a rope to climb the mountain toward heaven The lord of heaven spoke and asked Sakeu: “Did you not find anyone in all the earth with whom you could compete?” he told Sakeu that he must never do anything like this again when Sakeu was returning to earth 682

Ìwé fún Odù Ifá Esu cut the rope he used to climb the mountain to heaven he cut it at the top and the bottom and Sakeu was left hanging in mid-air Ifa says the Lord of Heaven wants to give the lamp of destiny to someone But this person should be careful so that he is not over ambitious and ruin it So that he, himself, does not break the rope and block the way to prosperity Ese 5. O sa wejeweje O gbon wejeweje Dífá fun Sakoro Tii sh’omokunrin Igbadi Ifa lo fo re Egbon o fore Ifa lo fore le n yo He ran helter skelter And panicked everywhere They were the awo who cast Ifa for Sakoro The native of Igbadi land Only Ifa says it is good But siblings ensure that it is bad Why rejoicing when only Ifa says it is good In this case the person’s siblings tried to do everything possible to thwart their success. This person may need to reconcile their differences with their brothers and sisters, especially the older ones. This can open the way for success in one’s affairs. An alternative is to not tell their siblings or anyone they know about their business. This will keep the person from running around helter skeleter.

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Ìwé fún Odù Ifá Ofun Loso Ofun Roju Ofun-Irosun instructs to sacrifice in order to remove sorrow, and to lead a long and happy life. If the client is considering a new intimate relationship, this Odu tends to be encouraging in the matter. Ese 1. Ofun nfun ire ka Ofun ko pariwo Èniyàn bi iru wonyi şowon laye Eni maa daşa ki o wo işe orun Orun nile ola A difa f’awon èniyàn A ni iku a maa mu won lo fun àwôn wo işe orun A niki won rubo Ki o maa ba si okunkun ati ibanuje lona won Won gbo; won ko rubo Ofun is giving out goodness everywhere Ofun does not make noise about it People like this are difficult to find in the world Anyone who wants to do wonderful things should observe the ways of heaven Heaven is the home of honor Ifa divination was done for human beings It was said that death would bring them to see the ways of heaven They were told to sacrifice So that there would be no darkness and grief on their way They heard and did not sacrifice Ese 2. Ofun nfun ire ka Eni maa dasa kow orun se Orun ni le ola Dia fun f''awon Eniyan A ni iku mi a maa mu won lowo ise-orun A niki won rubo kioma baa si okunkun ati ibanuje lona won Adiye funfun merin, Ijapa merin, aso funfun merin egberin obi merin Won gbo dugbon won ko rubo Ofun is giving out goodness Ofun does not make any noise about it People like Ofun are hard to find on Earth Anyone who wants to perform wonders should look up to heaven. Heaven is the home of honor Ifa divination was performed for Human Beings, who were told that Death would always bring them to see the wonders of Heaven 684

Ìwé fún Odù Ifá They were asked to sacrifice so that Darkness and sorrow might be banished from their paths The sacrifice: Four hens, four tortoises, four pieces of white cloth, and four bundles of kola nuts They heard but did not sacrifice

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Ìwé fún Odù Ifá Ofun Owonrin Ese 1. Doing good may not be recognized "Ofun gives it to us to pamper it, gives it to us to take good care of it" was cast for Odudua, who will do good everywhere in the world. He said that doing good all over the world is the best proof of having good character. This is the base of good character. They said that part of the world will not thank him. Some will not even realize that he has done them good, they will not realize that the good things came from Odudua. They will not even know how to use them. He says that a father can only give good things to his child. A mother can only give good things to her child. They instructed Odudua to sacrifice, so that all things given to others but not appreciated by them, would return to Odudua. The sacrifice was one pigeon, a river turtle, 16,000 cowries, and ewe. He listened and made the sacrifice. Ese 2. "Ofun gave them to be pampered; Ofun gave them to laugh with them" was cast for Olakanmi, on the day that he was told that Olodumare would only bring him good things. They told him to sacrifice, in order for his enemies not to have power over him, not to steal his possessions. The sacrifice was three knives, three roosters, and 6000 cowries. Olakanmi listened and made the sacrifice. Ese 3. "He who gives good things to slanderers should not count on receiving thanks" was cast for Temilomo, on the day that he wanted to have a child, together with the person who was the very source of slander about Temilomo! The ebo was made: 1 hen, 1 pigeon, 730 cowries. Ese 4. A verse About foundations (ipile or ipilese) Orí òrùlé ni ò şeé rìn Gbaragada, gbàràgàdà, gbaragada 686

Ìwé fún Odù Ifá A dífá fún Ìpilèşè Tíí şe Baba Ìlékè Wón níi kó rúbô Ó gbébô, Ó rúbô Njé bí ò bá sí Ìpilèşè Emi là bá fi Ìlékè şe? It is difficult to walk on a rooftop With wanton recklessness That was the message of Ifá to Ìpilèşè (Foundation) The father of Ìlékè He was advised to offer ëbö He complied

Behold, without Ìpilèşè (foundation) Of what use is Ìlékè (building) Ese 5.

Ifa divination was done for Igun and likewise for Osin (fish eagle) on the day that those who take people away were arriving from the heavens; on the day that spirits from heaven were appearing. They said that Igun and Osin should sacrifice so that they would not die and accidental death. Osin refused to sacrifice. He said what the Lord of Heaven made He/She did not leave unfinished. Igun said his future did not look too promising, and that as for him he was going to sacrifice. He sacrificed. Afterwards, the babalawo said: that he should go forth without fear, and that he should go forth with dignity and measured movement.

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Ìwé fún Odù Ifá Ofun Obara Ese 1. Ofun was cast for Olu-Ota, Obara was cast for Olu-Ota, who was told that many people would approach him, and that he would become very rich. They instructed him to sacrifice against evil-doers. The sacrifice was four pigeons, 4400 cowries, and ewe. Olu-Ota listened and made the sacrifice. This person, for whom this Odu fell, should offer 4 pigeons, 44,000 cowries and ewe. Ese 2. "Ofun gave Obara, Obara shows kindness to the ungrateful" cast Ifa for a man who was informed that certain woman of whom he was very fond, was planning to steal from him, and leave him. They told him to offer a he-goat, palm oil, kola nuts and ewe. Ese 3. "Ofun gave Obara" was the Awo who cast for a man whose possessions were demanded by a deceiver. They told him to offer a he-goat, palm oil and ewe, in order not to be tricked by Eshu into submitting to the wish of the deceiver.

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Ìwé fún Odù Ifá Ofun Okanran This Odu advises us to get closer to the elderly in the family. This Odu talks about family issues, and abuse (of all kind) of children. Ese 1. "Ofun'Konran we are looking for the house of the very well-bathed person Oloseawefin, so that Ofun's beauty does not disappear" was cast for Corn, on the day that Corn was suffering. Ebo: 1 white pigeon, money, and ewe. The sacrifice was made. Ese 2. "The leopard is looking for a fight at the middle of the day" cast for Orunmila, on the day that they sent Death to him, to take him to Heaven, to Eshinrinmogbo. "I do not meet Olorun when I go walking; like a copper gong sounding 'ro-goro-goro' does not look at Orisha; I do not answer Olorun’s call; a bell without clapper does not answer the call of Orisha". Ifa says there is a person that many people make spells and hexes against, trying to bind her/him in his place with magic, making her/him do evil against his will. Ifa says they are doing this in vain; they will not be able to retain her/him. From Heaven Olodumare has sent this person, and she/he will live long enough to see all those die, who now make hexes and spells against him. Ese 3. Pere şipe; Pere şipe; Ifa l’o şe; ohun ti a ba gbo Igede nìkan ni ko ju Mo Openly presented and done on behalf of others Openly conducted in the interest of others It is Ifa who does things we hear about It is only invocations of evil that one does not know more about 689

Ìwé fún Odù Ifá Ese 4. Oku n’woju oku Ebora n’woju ebora Dífá fun Orunmila Ifa ns’awo r’elu oogun Ifa ns’awo r’elu aje At’aje ati ogun E gbarajo po si ibi Ifa wole de A corpse is gazing at another corpse An ebora (spirit) is gazing at another ebora This was the Ifa cast for Orunmila When going on Ifa mission to the town where strong charms abound And also going to the town where powerful witches abound Both witches and strong charms Pack yourself to one side Here comes Ifa

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Ìwé fún Odù Ifá Ofun Ogunda Òfún Ekò (Ofun the earthworm) Òfún Fôndá Ofun do things with style and grace/dexterity Ofun-Ogunda refers to the consequences of morally bad behavior, and the refusal of making the necessary sacrifices. Many clients for whom this Odu falls, are either involved in, or want to be involved in, a potentially dangerous sexual relationship. Ese 1. A marshy place puts forth a soft chest. If divination was done for Orunmila, who was suffering losses on all sides for a very long time. They said that he should sacrifice, so that during the year, Olorun might compensate him for his losses. He sacrificed and found wealth. When those who had joined him to eat the day before came to greet him saying “greetings for being generous” and “Olorun will transform your losses into riches” (“E ku inawo” ati pe “Olorun yio so ofo re di oro”). Orunmila answered saying that the losses he had suffered in the past did not equal the wealth he had gained. Ifa says that someone has been suffering losses in the past, but this year Olorun will transform their losses into gain. Everything that has been lost from their hand will return to them. Ese 2. Fonda, fonda, fonda Mo yo’se temi fonda Dífá fun Orunmila Ifa nlo yo Akapo ninu ibi Owo b’eye oloyoboyo o mi Borboro ni Ifa o yo Akapo ninu ibi Boroboro With style and dexterity I have removed myself from trouble This was the Ifa cast for Orunmila When Ifa was to rescure his Akapo from evil I now got hold of oloyoboyo leaves With ease Ifa will rescure his Akapo from evil With ease Ese 3. Eke o sunwon nile Ifa Odale o sunwon lese Ope Bi eeyan ba nyo le e da Ohun abenu a ma yoo won she Dífá fun Akuko gagara Tii sore Eko Won ni ko rúbô 691

Ìwé fún Odù Ifá O ni leke o ke kelekele w Oro wo woowo Lying is unacceptable in Ifa circle Treachery is disallowed in Ifa midst If one is secretly practices treachery Guilty conscience will forever be his/her tormentor This was the Ifa cast for Akuko gagara (big cock) Who was the friend of Eko (earthworm)? Lo! Cheating had cut a lying friend to pieces Ese 4. Ofun Eko Ofun foni fonda, mo yoshe temi fonda Dífá fun Eko to nlo ajo to jin gbungbun Won ni ko rúbô, ko ma lo shajo O ko, ko ru Ofun Ogunda I remove my leg from troubles This was the Ifa cast for Eko (earthworm) When going on a long journey He was advised not to go He refused On the way, scorching hot sun killed and cut him into pieces

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Ìwé fún Odù Ifá Ofun Osa Ofun-Osa suggests that a person's whole life will be turned upside down, with spiritual enlightenment as the only way to sort out the mess. Although at the moment everything looks quite nice there are some disasters coming towards us. The plants of Ifa become sacred through their sacrifice. Ofunsa ale nishe omo iku oyina Omo orunmila ale oyina lele asuworun Oyina lorugbo awo funfun ile osaiyn, iku, Eja, owo la meja elebo Ese 1. Itan. A Summary of what happened when Modakeke ruled the world. There was a time, when all of the negating forces gathered together and they were coming down to wipe out mankind. They faced all of the African deities. The deities had failed. The forces were coming nearer to the Earth. The elders gathered together and said, "What must we do?! We know that the gate is open and the demons are coming forth! All of the deities have failed! What must we do?!" So they called on the perfect human being and they said, "Ototo Eniyan, you being an avatar of the first man, what must we do?" This individual said, "Give me the horn that sounds across the universe and I will sound for mankind." When he did the head of the negating forces, the most power demon came, summoned by the perfect one; He said, "What is it that you wish? We are on the way to slay humankind!" Ototo Eniyan said, "You must not slay humankind." "Why?!" "Because I have the answer," he said. The demon said, "Well, what is the answer?" He said, "I will teach humankind to better their character. They must better themselves. It is not who or what they worship in the final analysis, it is how they see one another and how they react amongst their nations and how they face themselves." The demon said, "If you can do these things, then mankind will be saved." So Ototo Eniyan went back to Earth and he said to all the people, "Cease wickedness. Cease your evil ways. Confess to the Almighty, live by the primordial wisdom and you will be saved." Itan Otooro! The earth has flown off its pivot into space. Ogbaara! The earth is rent asunder to its very core. If the world becomes rotten in our time, it is because we no longer how to behave. Ifa was consulted for the elders of Ile Ife when the domain of Ife seemed like a cracked clabash. We said: “Who will help us repair the domain of Ife as we repair a cracked calabash?” we sent for Olota from the city of Ota. He came, a mighty priest, but could do nothing. We sent for Erinmi from Owo. He came and could do nothing. Yet, Ife is the abode of Ifa and Owo is the seat of the wise Etu. We sent for Ogun who could do nothing. Men became like dried trees on their feet; rain refused to fall; hunger came; men and beasts perished. They cried in despair: “Who will end our misery and restore Ife to its lost estate?” A voice said: “You have not yet sent for Obalufon at Iyinde, Larerinjo at Ido, Jigunre at Otunmoba and Esegba, the high priest of Egba who 693

Ìwé fún Odù Ifá led them to the city of Ife Odaaye. You have not yet sent for Aseda in Ijesa and Akoda in Ile Ife to come and help in restoring Ife to its lost estate. When they were sent for they tried in vain to restore Ife. The pigeon knows the innermost secrets of Eselu. The snail knows the wisdom of Apako. They divined for Ife when it was like a cracked calabash, when no one could be found to stem the tide of destruction. We sent for Olumo, the priest of Imori at Ijesha, for Ogun, the priest of the alara, for Ogbon Enitaara, the pries at the hill of Ijero, for Odudugbunudu, the priest of Eshemowe, for Oboleboogun, the leader in Ketu. They came and exerted all their strength but all was in vain. They were powerless against the forces of destruction that were reducing Ife to utter ruin. Then we sent for Akonilogbon, we sent emissaries to Af’onahan’ni. We sought their help. They came and told us to send for Ototo Eniyan, the priest at the town of Ife for him to come and sound the trumpet to call Alajogun, to call Olofin my lord Alajaye and my lord Ajalorun and my lord Agiri-ilogbon, the child born on the hill of Itase, whence the DAWN EMERGES. For he alone can restore Ife to its lost estate. Ototo eniyan (the perfect human) came. He asked: Why have you called me into your world? We replied: that you may trumpet to Alajogun and that he in turn may call the Chief One. Ototo-Eniyan refused, saying: I will not blow. Desperately seeking to change his mind, we said: does not the squirrel announce the coming of the boa? He again refused again saying he would not blow. We said: does not the toad proclaim the presence of the viper? He would not yield. Still he said: I will not blow. It was then that we said to him: the woodcock alone proclaims Olokun. The Aluko alone announces Olosa (river deity). The oloburo alone heralds the citizens of heaven. You alone, from the dawn of tie, have always called Alajogun (captain of the militant hosts of heaven). Now, the perfect man responded. He picked up his trumpet and sounded the call. The great ones of heaven descended. Panic gripped the children of earth. Elephants rushed to their homes in the woods….utter confusion reigned as some wne into the wrong houses (animals and humans) and others took the wrong directions. Clothes got torn into shreds. The elder said: Chaos has taken over! I rejoined: Chaos has taken over. He said: Patchiness is the order of the day. I responded: Patchiness is the order of the day. You are incomplete, I am incomplete, even the days of the lunar month are incomplete. They divined for the lord of the powers of earth (Alajaye). They divined for the powers of heaven, and for my lord, the lord of perfect wisdom, the baby born on the hill of Itase, the house of dawn. It was he who said: If indeed is to be restored and healed, quickly the leaf of alashuwala (leaf that reshapes the character of man and cleanses him/her) must be produced. Then and not before will peace be returned to earth. Frantically we sought the leaf alashuwala. We took one leaf to him. He said: This is not the leaf. We took another leaf to him. He said: That is not the leaf. Then, in compassion he said to us: Confess your wickedness, that I may cover up your nakedness. Quickly we responded; We confess our wickdness, lord, cover our nakedness. Then he dipped his hand into the bag of primordial wisdom and brought out the leaf of alashuwala. We were beside ourselves with relief and joy. We danced. We made merry. We sang: “We have received the leaf alashuwala. The child with the crowned head has endowed us, endowed us with perfect character. On that day rain fell from heaven. The domain of Ife was renewed, regenerated. The calabash had been restored.

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Ìwé fún Odù Ifá Ese 2. It is very white, one who knows how to sweep does not use a broom to sweep the sky,” was the one who cast Ifa for Aganna, who was the assistant to the “One who prevents rain” at the town of Ife. They said Olorun would direct a blessing to him during the year, but that he should make a sacrifice so that the people of the earth would not frustrate him, but would benefit both himself and his children's children forever. Aganna said the diviners were telling lies. He did not make the sacrifice of two pigeons, two chickens, and 40,000 cowries. From the beginning of time in Oyo, each year the King would go to make his annual festival. When the day came and he had put on his finery to go out, the rain would not let him get the chance to go outside. As Aganna's work was preventing rain, the King of Oyo told him that if he prevented the rain, allowing the King to stay outside until the time of the evening market, he would give Aganna one wife to wed, a jar full of beads, twenty cloths, two thousand bags of cowries, twenty gowns, and a pen full of cows. When the King had spread out his cloths on the ground like a mat, reaching far and wide, and had seated himself on them in full royal splendor, rain began to fall because Aganna had not made the sacrifice before the King went out. But Aganna had promised the King that it would not rain. So Aganna fled into the forest when rain began to fall, and he did not have a chance to take with him all those things that the King had given him as payment. Ifa ays, there is someone whom Olorun wants to help reach a place where he will find a blessing, but he should make a sacrifice so that the people on earth will not thwart him, and that his promise should not become empty. Ese 3. Loss the diviner of Day, was the one who cast Ifa for Day; Loss the diviner of Month, was the one who cast Ifa for Month; Ijiheri the diviner of Grindstone, was the one who cast Ifa for Grindstone; “When rain falls, it does not miss the waterside garden” was the one who cast Ifa for Mother “One who has it easy, always has it easy.” They said that neither the rains nor the dry season would be hard for him. They said that after it was easy for him, it would be easy for his companions also. “One who has it easy, always has it easy” is the name of . Four snails, four pigeons, one pot of palm oil, and 3000 cowries is the sacrifice. He made the sacrifice, and from that time on, Ife has never dried up, either in the rains or in the dry season. When it was easy for him, he was dancing and rejoicing, and he was singing. Airan is the rope of crowns, oh Airan is the rope of Kings One who has it easy, always has it easy, oh Airan is the rope of Kings Ifa said there is someone who was given an easy lot by Olodumare when he came from heaven,. When things have become easy for him, they will also be easy for his associates, and his honor will help all who associate with him. Ese 4. The leaves that sacrificed became Ifa leaves. “Ofun applies medicine and looks to see if it works or not” was the one who cast Ifa for the 165 kinds of leaves. They said they should offer one cock each, one razor each, and money each, so that empty boasting would not disgrace them. Those among the leaves who sacrificed are the ones from whom we can make medicine that works, and of whom we say, “This leaf really works, oh.” 695

Ìwé fún Odù Ifá Ifa said that there is something for which we have cast Ifa, and that it will turn out well if we sacrifice because of it. Ifa said he will not allow us to be disgraced in this matter. He said we should make a sacrifice so that the thing can turn out well from top to bottom.

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Ìwé fún Odù Ifá Ofun Ika Ese 1. Ofun understands Ika, Ika understands Ofun; young palm leaves make the body of Ogun Tiele" and "It is the mosquito who makes the path for the rain" cast for Black Ogun, on the day that he was warring against the city of Ife, a fruitless war of the hill Ijamo who will have many children. If we sacrifice against impotency, 20,000 cowries will be the offering, and a white chicken. For Ifa says we are turning things upside down. It is not the mosquito that makes a path for the rain, but when the rain comes suddenly mosquitos appear. Ifa says there is a person who will have children, but they will not be his own: he is impotent. Ifa also says there is a person making war but he cannot win: it only seems he does. Ifa says that we have estimated a case totally wrong. Orisha also says that if this man is impotent, ebo must be made to Ogun: 20,000 cowries and 1 white rooster. Ese 2. Apá nii gbóko níí te kósó Ìrókò èlùjè níí gbé`lè níí sònmèmè Òpè àgùnlá n ló yo kangà Mérìndínlógún Ijió ni mí Ma dáwó okó kan un lágbo Díá fún won ní Ibadan Òjígín Omo ajèggín yó Fi ìkarahun fór fómo won mu Talétalé àwo ilé Onísakì Díá fún Onísakì Omo Ògún ò roke Àgbède won ò mè`ro ìlèkè Díá fún won ní Ìlorin Won ó mò rírú ebo Won ó mò èrù àtètètù Won n kú ikú agó sílé beerebe Òró wònyí ti tó apero gègè gègè Díá fún won làbe Olúmo Pàákàrà yéé yèè yéé kò seé tù lágbèrù Díá fún Tèté 697

Ìwé fún Odù Ifá Tíí yóó se ìyá Òsé-Tùúrá Ire ayé ń làwa nwá Lowó àwa ò tó Ifá Ofun Ka iwo lomo ìjòyè Òkè-Àpà Ifá o gbó ó Èdú o gbó lórun o Ofun Ka Ifá o gbó o Ire aya nlàwa nwá Lowó àwa ò tó Ifá Ofun Ka ìwo lomo ìjòyè Òkè-Àpà Ifá o gbó ó Èdú o gbó lórun o Ofun Ka Ifá o gbó o Ire omo nlàwa nwá Lowó àwa ò tó Ifá Ofun Ka ìwo lomo ìjòyè Òkè-Àpà Ifá o gbó ó Èdú o gbó lórun o Ofun Ka Ifá o gbó o Ire ogbó nlàwa nwá Lowó àwa ò tó Ifá Òsé Elérùwà ìwo lomo ìjòyè Òkè-Àpà Ifá o gbó ó Èdú o gbó lórun o Ofun Ka Ifá o gbó o Ire gbogbo nlàwa nwá Lowó àwa ò tó Ifá Ofun Ka ìwo lomo ìjòyè Òkè-Àpà Ifá o gbó ó Èdú o gbó lórun o Ofun Ka Ifá o gbó o Àsélé o dé, Ilé gbóhùn Awo o wá dé `bí ilé gbé ń gbìre o Tóó! Esìn!

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Ìwé fún Odù Ifá Ofun Oturupon Ofun-Oturupon tends to indicate fertility, but also the necessity to sacrifice in order to keep fights and quarrels out of relationships. In fact a relationship or affair needs some positive pushes to keep flourishing. If it does, the time for thinking about children has arrived. Ese 1. Ofun was cast for Obatala Oseere-Igbo, Oturupon was cast for Obatala Oseere-Igbo, who was told that she would have many children. Considering that Obatala Oseere-Igbo was a man, this announcement kind of surprised him, but hey: The whole world would come to her to beg for children. "Obatala Oseere-Igbo said, "so these children will be born by others, and I will just be the Spirit who makes it possible to have them. I thought you kind of indicated that I am female, which I ain't." Obatala agreed: "There will be many children, and Orunmila will teach them". Obatala was told to sacrifice, so that Orunmila would enjoy this work of teaching the children. He sacrificed honey, salt, some pigeons, and 42,000 cowries. Ese 2. Ofun-Oturupon was cast for a woman, who was searching for a good husband. Ifa said that the husband she was about to marry was a violent man, who would beat her regularly... unless she would sacrifice an aika, which is an animal living in the woods, two snails on account of snails never fighting each other, and 32,000 cowries. The woman listened, but did not sacrifice. she said that her prospective husband was far too handsome to fight with anybody. Ifa says: a good loooking person must not fight, in order not so spoil their looks. Ebo: one aika, two snaild, and 32,000 cowries.

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Ìwé fún Odù Ifá Ofun Otura (Òfún Topôlá) The alis means “Ofun laps up palm oil”. Ofun-Otura strongly emphasizes the advisability, or rather the necessity, of sacrificing in order to stabilize a relationship. The present partner of the client, whether in love or in business, is the right one for a long time to come. Ese 1. Areremare, Areremare cast for Olowu, on the day that he did not want to live any longer on the farm. They said that everything was in order with Olowu, but that he would have to make sacrifice, in order not to be a man of the farm, or "ara oko”. The sacrifice prescribed was three rams, three hoes, three machetes, and 6000 cowries, Olowu listened and made the sacrifice, and he was able to do many other things than stay at the farm. Ese 2. Eke pa’bi, o di Odale pa bi, ko yan Oninure pa’bi, o ye peregede The liar casts the kola nut and it yields a bad omen The commitment breaker casts the kola nut and it does not yield a good result But the good-hearted person casts the kola nut and the result is clearly promising

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Ìwé fún Odù Ifá Ofun Irete In this Odu, Ori is referred to as Ori Isese (the designator so to speak). In this aspect Ori created all the Orisa as sent them to various designations. Ese 1. Ofun was cast for Water, Irete was cast for Water, who got the message that he should sacrifice so that nobody would ever be able to conspire against her, or to boycot her. The offering was salt, palm oil, a pigeon, a tortoise, an etu-cloth, and 3200 cowries. She listened and made the sacrifice. They said: whoever behaves as an enemy of Water, will die prematurely. The etu-cloth is for the client to cover his body, or for the awo who wears it when making the sacrifice. Ifa says that everybody who becomes the enemy of this person, will die prematurely. Ese 2. Weriweri in Heaven Owewe, who washes away poverty with perfection It was divined for only One Ori And also for four hundred and one heavenly divinities Who were going to Olorun, the Creator To attempt to split the kolanut of Ase Ogbon directed them to sacrifice 400 divinities defied his order Only Ori complied and his sacrifice was accepted What was Ogbon's directive? They were to wake up at the crack of dawn And pay homage to the Olodumare All the Orisa overslept, Only Ori woke up, Rolled himself on the ground in homage to Olorun After this They went to Olorun, the Creator, Who presented them with the kola of Ase All tried but failed to split it Only Ori succeeded And eith thr split of the kola he divined The outcome was favorable A loud ovation followed 701

Ìwé fún Odù Ifá There was excitment everywhere, And jubilation in Heaven The hightest and central place then belongs to Ori As Ori took his seat The other Orisa envied him Orisaala was the first to defy his authority Ori floored him and put him in Ajalamo, where destinies are moulded At Ajalamo, Orisaala became the firing expert of moulded destinies Ori created Ifa and Ifa became the expert of Ikin Ori created Amakisi in the East, whence shines the morning light on Earth The highest and central place belonged to Ori Ori fought with them and floored them all. Ori overcame all the Orisa and created them where they are today and revered Now that I am waking up, I pay homage to Olorun Let all good things come to me My Ori, give me life Empower me to overcome mortality and I shall not die Let all good things belong me As the light belongs to Amakisi of the East Ayanmo ni latowo Olorun bi Eda aiye kole pa kadara da Eleda mi mo mbe ye Eleda mi gbe mi leke Aiye My Fate is from Olorun Human creaions in this world cannot change my endowment My Creator I beseech you My Creator, place me above the world. Ese 3. Against homosexuality and lesbianism. epo se e je'su isu se e j'epo akaso dun-un g'aka obinrin se e ba sun j'okunrin lo okunrin se e sun ti j'obinrin lo b'okunrin ba n b'okunrin sun bii koko, bii oowo bi iku bi agbaaarin b'obunrin ba n obinrin sun bi epete bi oorun bi erofo bi eeri b'okunrin ba n b'obinrin sun b'obinrin ba nsun t'okunrin bi enf'ola yun'pun bi enf'ola yun'ra igi Ofun-O-Rete lo ro gangan-olele dia fun Apon-Ako 702

Ìwé fún Odù Ifá ti nlo ree fi Olele omo Olofa saya Apon p'Olele o je o ko ju ohun ti'fa n se lo o Apon p'Olele o je o ko ju ohun t'Ebora n se lo o Palm oil is good to complement yam for consumption and yam is good as complement for eating palm-oil the ladder is good for climbing the rafter a woman is better for a man to make love to than his fellow man a man is better for a woman to sleep with than her fellow woman if a man sleeps with a man it will result into lumps, boils, and yaws if a woman makes love to a fellow woman it will result into murk, stinking odor, dirt and irritation if a man makes love to a woman and a woman sleeps with a man the result is feeling like being on top of the world the feeling is like having unlimited and unqualified enjoyment Ofun-Rete's organ is strong and turgid This was the Ifa cast for a Chronic Bachelor When going to marry Olele the offspring of Olofa The Chronic Bachelor called upon Olele but she responded not The problem is not more than what Ifa can solve Note: Homosexuality has never been an excepted part of Afrikan culture. It is possible that verses like these only appear due to british and arabic influence and contact. To clarify, these verses may appear in order to address a new phenomenon that was plaguing the Yoruba or rearing its head. Ese 4. Won te mi; mo tunra mi te A difa fun Oluşeso Won ni; eyiti o dara loju aye ni yio maa wu Oluşeso lati şe Won ni o wa rubo Ki àwôn omo araye le maa buyin fun un O gbo; o ru They initiated me and I initiated myself again Ifa divination was done for Oluseso (the one who practices gentleness) They said “that which is good in the eyes of the whole world is what Oluseso would like to do They said he should sacrifice So that the people of the world might have respect for him He heard and made the sacrifice Ese 5. A difa fun Omi 703

Ìwé fún Odù Ifá Won niki o wa rubo Won ni: enikeni ko maa ş’ota re lailai O gbo; o ru Won ni: eniti o nba Omi ş’ota Ni yio ku iku aitojo Ifa divination was done for Omi (water) They said that she should sacrifice They said that no one would become her enemy She understood and sacrificed They said that anyone who makes enmity with water Will die a PREMATURE DEATH

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Ìwé fún Odù Ifá Ofun Oşe Ofun-Oşe speaks of revenge, and warns about impending losses. Those who try to block the clients progress, will have it bounce back on themselves. Ese 1. Ofun se, Ifa tan lorun Difa fun Aje Tii somo won lode Ibini Abu fun Okun Tii somo won lode Irada Won nsunkun alaini Ibudo Aje wa fi ile e mi sode Aje wa fi ile e mi sodede Aje je nri e mu r’okun Ki nri e mu ra’de o Ofun se, the tail end of Ifa in heaven This was the message revealed to Aje (wealth), The offspring in the Also declared for Okun (Affluence) Their offspring in the They were lamenting for lack of place to settle Aje, please come and settle in my house Aje, please come and use my house as your abode Ese 2. Ifa says there is someone whom people say will never be important, but Olorun will open the way to wealth and peace for him/her. Everyone will return repeatedly to pay honor to her/him, and they will bow down to her/him. Even if she/he does not acquire a title she/he will be honored more than those that have titles.

Ese 3. Ofun see, Ifa tan lorun Dia fun Aje Tii somo won lode Ibini Abu fun Okun Tii somo won lode Irada Won nsunkun alaini Ibudo Aje wa fi ile e mi sode Aje wa fi ile e mi sodede Aje je nri e mu r’okun 705

Ìwé fún Odù Ifá Ki nri e mu ra’de o “Ofun see, the tail end of Ifa in heaven This was the message revealed to Aje (wealth), The offspring in the land of Ibini Also declared for Okun (Affluence) Their offspring in the land of Irada They were lamenting for lack of place to settle Aje, please come and settle in my house Aje, please come and use my house as your abode Aje, please let me use you as my purchasing power” Ese 4. Gùrugùru gùègùè Díá fún Epo Tííí se omo ìyá Ebo Epo gorí i rè ó d`Ebo Gùrugùru gùègùè Epo gorí i rè ó d`Ebo Gùrugù gùègùè

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Ìwé fún Odù Ifá Resources Sacred Ifa Oracle by Afolabi Epega Ifa: A Complete Divination by Salami Fundamentals of the Yoruba Religion by FAMA Practitioners Guide by FAMA Iwe Odu Ifa by Bogunmbe Internet sites: http://babafalade.tripod.com/teaching/hist006.htm http://ayodele_falade.tripod.com/id32.html Solagbe Popoola Ifa Divination by Bascom Ifa: Keys to Its Understanding Verses shared from annual Ifa ceremony from Ile Ife Oral verses from: Ifakayode Fatunde Oloye Yemi Baloju Oloye Depunu Baale Otupa “Bori”

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Ìwé fún Odù Ifá

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Ìwé fún Odù Ifá

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Ìwé fún Odù Ifá

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Ìwé fún Odù Ifá

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