1. Odu Ejiogbe speaks of light. good general welfare, victory over enemies,spiritual awakenings, long life, and peace of mind.

2. Odu Oyeku meji signifies darkness and unhappiness and warns of death,sickness, worries, and a bad omen, yet also carries with it the solution to allthese problems.

3. Odu Iwori meji speaks of people gifted with the ability to see things intheir true perspective. They dream often, have clear vision, and grow up tobecome diviners or spiritualists. Clients for who this odu is divined should beadvised to worship Ifa. This will bring them good prospects: long life (ireaiku), wealth (ire aje), a wife (ire aya), and children (ire omo).

4. Odu Idi meji speaks of people who have secret enemies trying to cast a spellover them or who have bad dreams most of the time. They need to appease Ifa inorder to overcome these worldly obstructions.

5. Odu Irosu meji speaks of people who are always popular and held in highregard by their friends. They need to take care of their health both bypropitiating their heads (ori) and by occasionally appeasing the osu, or Ifastaff of office. I they feel des pondent and begin to lose interest in whateverthey are doing, Ifa should be consulted and appeased for them. Irosu mejidenotes emotional and financial difficulties. But no matter how hard life mayseem, the client may prevail by offering the right sacrifices, and by refusingto harbor evil thoughts or ideas.

6. In the fixed order of Orunmila, Owonrin meji is the sixth odu. This odu callsfor moderation in all things. Owonrinmeji predicts two major blessings forsomeone who is poverty-stricken, provided he or she offers the right sacrifice.The person will be b lessed with money and a spouse at the same time. Ifa inOwonrinmeji stresses the importance of sacrifice. When a sacrifice is offered,it must not be intended only for the orisas or the ancestors but should be usedto feed the mouths of several people. This is a way to make sacrificesacceptable.

7. Odu Obarameji denotes being in a state of uncertainty or suspense, unable tomake decisions. Children of Obarameji have a tendency to buy on impulse andoften become victims of wishful thinking. They regret most of the decisionsthey make in a nervous haste. To prosper in life, the children of Obaramejiwill need to propitiate their heads (ori) from time to time.

8. Odu Okanranmeji signifies problems, court cases, suffering, and evilvibrations. Children of Okanranmeji will always hit the nail on the head bydoing or saying what is exactly right. people often think that Okanranmeji'schildren are aggressive and do mineering because they try to prevail despiteall odds. In most situations they will rebel against the conventions of societyand consequently create problems for themselves. Prone to infections, thechildren of Okanranmeji must take care of their health in order not to becomechronically ill.

9. Ogundameji warns people of fighting, disputes, and imminent hostility.During a divination session, if Ogundameji appears for a person, he or she will

be advised to watch out for traitors or deceitful friends. Ifa says the personmust have reposed conf idence in someone unworthy of the trust. If a client isbattling with financial problems and opposition from enemies, Ogundameji saysthat he or she should offer the right sacrifice to Ogun and also propitiate hisor her head (ori) in order to succeed and prosper.

10. Osameji is an odu that implies lack of courage and running away from afight or opposition. Children of Osameji do a great deal of traveling, eitherfor business or pleasure. They grow up to become good managers if they runother people's businesses. Because they are easily frightened, they will nottake risks.

11. Odu Ikameji signifies many worries and therefore calls forrestraints. Withthe right sacrifice it is possible to exercise control. Ikameji's children arealways surrounded by people who are disposed to inflict pain on others ordelight in another's s uffering. They constantly have to be on their guardbecause they cannot count on family and friends for help.

12. The most important characteristic of people born by Oturuponmeji isendurance. They are rugged and tough and will show dogged determination inspite of rough treatment.

13. Odu Oturameji implies peace of mind and freedom from all anxiety. Childrenof Oturameji are gentle and mild in character.

14. Iretemeji says it pays to stoop to conquer. Humility is a very importantvirtue. This odu warns against intrigues from enemies who are trying to makeshort work of our chances for success in life.

15. Odu Osemeji implies victory over enemies and control over difficulties.

16. Odu Ofunmeji signifies good monetary fortune. It calls for patience andcompromiseÑa life of give and take. With the right sacrifices, success isguaranteed.

17. In Odu Ogbe Yeku we are advised to use intelligence rather than force orconfrontation to overcome obstacles or enemies. No matter how important someoneis. he or she needs to obtain and follow he babalawo's advice. Unwaveringbelief in Ifa will alway s reward the believer.

18. Odu Oyekulogbe suggests that the client will encounter a conflict. Ratherthan become involved, the client should be a mediator. In so doing, he or shewill profit. Oyekulogbe also warns us to be careful of friends who could causethe destruction of t he household.

19. Odu Ogbewehin speaks of emotional confusion. It also ensures successfulconclusions. It tells us to rely on previous experience.

20. Odu Iworiogbe speaks primarily of children and encourages a positive socialatmosphere for maintaining the well-being of the family. Western observation:The client is too serious and needs to "play"Ñhave some silly, childlike fun torestore balance.

21. Odu Ogbedi speaks of the necessity of performing the correct sacrifice inorder to avoid embarrassment or ridicule. Western observation: The client is

feeling or is afraid of some emotional pressure. Practical possibilities cannotbe realized until th is pressure is relieved. The pressure often comes fromrelationship issues.

22. Odu Idigbe speaks of present or imminent trouble and provides the sacrificenecessary to overcome it. Western Observation: Temporal fears, often jobrelated or monetary, must be dealt with. Often, emotional relationships arecausing unrest and imbalance.

23. Odu Ogbe Rosu provides the solutions to the threat of death, disease, courtcases, losses, and infertility

24. Odu Irosu Ogbe emphasizes personal spiritual relationships as opposed tomonetary or commercial ones. Western observation: Emotions take precedencewhile business grinds slowly forward.

25. Odu Ogbewonri speaks of the choice between potential husbands or wives.Sacrifice assures the correct choice and a successful partnership. Westernobservation: A great time to capitalize, both in business and emotionally, onthe client's attractiveness to others.

26. Odu Owonrinsobge speaks of witchcraft or negative vibrations interferingwith the client's peace of mind.

27. Odu Ogbe'bara speaks of illness such as seasonal allergies. Westernobservation: The client has been pushing himself or herself too hard at work.

28. Odu Obarabogbe speaks of great respect and power for the client whofaithfully follows Ifa's forecast. Western observation: The client's generalskepticism is blocking progress.

29. Odu Ogbe'Kanran speaks of eventual loss of previous gains because offailure to fulfill an entire sacrifice. Half-measures will always result inlosses. western observation: The client is in too much of a hurry; he or sheneeds to go more slowly and carefully.

30. Odu Okanransode speaks of overcoming our enemies or competitors to achievea position of prominence. Western observation: A new job, promotion, or raiseis in the offing.

31. Odu Ogbe'Gunda speaks of imminent monetary or material success.Western observation: A business opportunity will present itself. At firstthe client will dismiss it as not worthwhile. Serious consideration of theopportunity will lead to great success .

32. Odu Ogundabede emphasizes the necessity for honesty and integrity.

33. Odu Ogbesa speaks of deceit from friends and the necessity of finishingwhatever one begins. Western observation: It's rough going now, but if you donot give up or give in, you will triumph in the end.

34. Odu Osa"Gbe speaks of the necessity for taking time and using spiritualinsight to appreciate the joys of life. Western observation: The client isrisking everything by being overly temporal and losing spiritual balance.

35. Odu Ogbeka speaks of having to overcome jealousy and envy in order to

achieve fame and respect.

36. Odu Ikagbe speaks of having to stand up for our rights and demand respect.Western observation: The client must learn to temper his or her words andactions when presenting a point of view.

37. Odu Ogbeturupon speaks of the client falling behind in a competitivesituation. Ge or she can win through sacrifice.

38. Odu Oturupongbe speaks of upcoming trouble or unrest in the home caused bythe children.

39. Odu Ogbetura speaks of sacrifice guaranteeing peace and happiness.

40. Odu Otura-Oriko speaks of the client lacking self confidence because he orshe has suffered losses.

41. Odu Ogbeate speaks of avoiding problems and creating potential in upcomingtrips and endeavors. Western observation: The client faces potential loss of ajob or relationship.

42. Odu Ireteogbe speaks of prosperity, happiness, and sexual fulfillment.

43. Odu Ogbe'se speaks of good news and achievements that call for celebration.Western observation: The client can expect positive changes in his or heremotional relationship.

44. Odu Oso-Ogbe warns of association with evil people. Previous suffering willbe replaced with prosperity.

45. Odu Ogbefun speaks of chiming instruments scaring away death or evilspirits. Western observation: Nonmonogamous behavior can cause great harm.

46. Odu Ofun'gbe speaks of a powerful enemy. A fight or trouble is imminent.Western observation: The client is often faced with legal and/or governmentalconflict.

47. Odu Oyekubiworilodo offers solutions for barrenness and impotence.

48. Odu Iwori'Yeku speaks of impending dangers and how to avoid or minimize theconsequences. Western observation: Emotional blockage needs to be eliminatedthrough ancestor worship or offerings.

49. In good fortune, Odu Oyekif'oworadi speaks of personal and financialsuccess with women. But in bad fortune, it calls for sacrifice to avoid death.Western observation: Too much emphasis on sexual activity threatens theclient's well being.

50. In good fortune, Odu Idiyeku speaks of financial success throughpropitiation of the ori (head). In bad fortune, it specifies sacrifice to avoiddeath. Western observation: It is necessary to communicate with ancestors torelieve business or everyday pressures.

51. Odu Oyeku'rosu speaks of the importance of obeying Ifa to avoid success andavoid death. Western observation: Good thinking must translate to good actionsto avoid problems.

52. Odu Irosu Takeleku speaks of envy and seduction, and calls for sacrificesto avoid dire consequences. Western observation: A change of jobs will bringimprovement.

53. Odu Oyeku Wonrin offers remedies for possible dire consequences of adulteryand perils of distant travel.

54. Odu Owonrin Yeku speaks of the need for caution in our activities.

55. Odu Oyekubara calls for sacrifices to avoid the consequences of day-to-dayactivities.

56. Odu Obara'yeku warns of insubordination at home and at work. westernobservation: The client is faced with a more dominant partner.

57. Odu Oyekupelekan speaks of how sacrifice can protect us from the evilintentions of others and from the loss of prestige. Western observation: Theclient is stubborn and refuses wise advice.

58. Odu Okanran'Yeku speaks of sacrifice providing riches and failure tosacrifice bringing destruction. Western observation: The client enjoys takingrisks or "walking the edge" and should work with his or her ancestors to avoidpitfalls.

59. Odu Oyeku-Eguntan offers protection against imminent death. Westernobservation: A job or relationship is in danger of ending because of emotionalbattles.

60. Odu Ogunda'Yeku speaks of kindness and generosity bringing comfort, growth,and prosperity. Western observation: Strong ancestral support provides an endto difficulties.

61. Odu Oyeku Gasa suggests compromise to avoid total loss. Westernobservation: Oyeku Gasa often denotes partnership or relationship conflict.

62. Odu Osa Yeku speaks of sacrifice to assure longevity and to avoid upcomingturbulence. Western observation: Lawsuits or job uncertainty combine withemotional blockage to create a chaotic situation.

63. Odu Oyekubeka speaks of the necessity of the babalawos sharing theirsacrifices with Esu and the others. Sacrifice guarantees safety. Westernobservation: The client needs more emphasis on his or her spiritual nature andless on money or "things."

64. Odu Ika'Yeku offers a solution for male sterility and calls for moreassertiveness in the client's nature. Western observation: A relationship isending or has ended. It can be restored.

65. Odu Oyeku Batutu offers avoidance of punishment for wrongdoing but insistson moral behavior in the future. Western observation: The client faces legalproblems, often with the government.

66. Odu Oturopon'yeku speaks of a client who has sacrificed joy in his or herquest for money. Western observation: Fixation on business results in familyestrangement.

67. Odu Oyeku Batuye speaks of removing blame and restoring freedom ofactivities. Western observation: Legal issues are resolved and social enjoymentensues.

68. Odu Otura-aiku warns us to resist the temptation of entering into adisruptive relationship. Western observation: Seemingly attractiveopportunities should be avoided.

69. Odu Oyeku-irete offers a solution for disease. Western observation: Theclient is or will be ill.

70. Odu Irete'yeku calls for initiation and stringent moral behavior.

71. Odu Oyeku-Ise explains the necessity of death as part of the natural order.Western observation: The client is resisting accepting the ending of arelationship or business.

72. Odu Ose'yeku offers prosperity and popularity.

73. Odu Oyeku'fuu warns of an imminent illness and offers protection from it.Western observation: The client faces an unexpected obstacle in everydaybusiness life.

74. Odu Ofun'yeku assures longevity, respect, and good relationships withproper sacrifice and behavior.

75. Odu Iwori Wo'di establishes the Ifa concept of rebirth and immortality.Western observation: The client needs children to reach a spiritualequilibrium.

76. Odu Idi'wori speaks of the necessity of developing our intellect and warnsagainst associating with wrongdoers.

77. Odu Iwori'rosu speaks of the necessity for patience to achieve solutionsand goals. Western observation: The client is usually "stuck", unable to goforward in life.

78. Odu Irosu'wori speaks of there being no joy, peace, or genuine gain fromwrongdoing. Difficulties and change are part of growth and wisdom. Westernobservation: The client needs to focus on long-term goals and desires ratherthan on short-term gratification.

79. Odu Iwori'wonrin speaks of protection from natural disaster and recoveryfrom whatever is lost. Western observation: An old relationship may berekindled.

80. Odu Owonrin'wori speaks of hard work as the medicine that cures poverty. Italso offers remedies for emotional illness.

81. Odu Iwori'bara insists on good behavior and offers solutions for rearingresponsible children. Western observation: The client's focus should be onpractical matters.

82. Odu Obara'wori establishes the concept of money being important, but neveras important as wisdom, knowledge, health, and good character. Western

observation: The client needs to place more emphasis on spiritual developmentand emotional balance.

83. Odu Iwori-Okanran establishes the need for privacy between babalawo andclient. It stresses the importance of planning ahead. Western observation: Theclient is not being truthful with the babalawo.

84. Odu Okanran-iwori advises the client to share his or her problems withothers. It also speaks of an impending visitor. Western observation: Fears andan inability to share them are blocking the client's path.

85. Odu Iwori-Eguntan speaks of timely action as critical for a positive changein fortune. Western observation: The client's inability to "pull the trigger"is causing him or her to lose the way.

86. Odu Ogunda'wori speaks of emotional and mental illness caused by evilspirits. Western observation: The client needs spiritual cleansing.

87. Odu Iwori-Osa speaks of the necessity of taking responsibility for ouractivities. Western observation: The client has the knowledge or ability tosolve his or her problem but refuses to see or use it.

88. Odu Osa'wori speaks of exceptional good fortune. It also explains thevulture's sacred position in Ifa. Western observation: The client will findmaterial success though spiritual action.

89. Odu Iwori-Oka warns against stealing and violence. Western observation: Theclient's focus is monetary at a time when relationships or levels of a currentrelationship offer greater opportunity.

90. Odu Ila'wori warns of repercussions from evil actions. It also speaks ofprotecting one's household from the spread of disease. Western observation: Theclients temporal path is blocked by anger.

91. Odu Iwori'turupon speaks of successful pregnancy and turning bad situationsinto success through sacrifice.

92. Odu Oturupon'wori speaks of death resulting from failure to perform theprescribed sacrifice.

93. Odu Iwori Wotura speaks of family disharmony. Western observation: Theclients are having problems with their children, whether they realize it ornot.

94. Odu Otura'wori speaks of not acting impetuously, as all good things are onthe way. Western observation: The client should not accept the first offer.

95. Odu Iwori-Ate speaks of initiation into Ifa as a way of improving life.Western observation: The client should seriously consider initiation.

96. Odu Irete'wori warns of intrigues and speaks of practicing Ifa for aprosperous life. Western observation: Patience rather than anger or frustrationwill produce material success.

97. Odu Iwori-ose speaks of turning adversity into success.

98. Odu Ose'wori speaks of power and greatness but warns that misuse of themcan destroy home or family. Western observation: Too much time and emphasis onwork is threatening the client's relationship and family.

99. Odu Iwori-Ofun speaks of improving business and success. Westernobservation: The client's monetary or business worries will soon dissipate.

100. Odu Ofun'wori explains that the proper use of money assures fulfillment inlife. Western observation: Monetary issues may cause an emotional argument.

101. Odu Idi-Rosu warns of an illness in the waist or buttock area. It alsopredicts an increase in business. Western observation: Female client will oftenbe encountering menstrual or uterine difficulties.

102. Odu Irosu'di speaks of a person who has a talent for healing, and offerssolutions for conception. Western observation: The client should consider adifferent career.

103. Odu Idi'owonrin speaks of upcoming recognition and the importance of aclients career. Western observation: The client is feeling pressure at work.

104. Odu Owonrin'di speaks of generosity and honesty as the secrets for successand love.

105. Odu Idi'bara speaks of the necessity of removing obstacles andmisunderstandings through sacrifice. Western observation: The client facesrelationship trouble. Compromise is necessary to save it.

106. Odu Obara'di warns of losing our independence and integrity. Westernobservation: The client's relationship is becoming unbalanced by a demandingpartner.

107. Odu Idi-Okanran warns that anyone performing dishonest acts will surely becaught and punished.

108. Odu Okanran-Di speaks of a relationship that will eventually turn outwell. Western observation: A previous partnership or relationship is rekindled.

109. Odu Idi-Ogundaa speaks of wisdom and character needed to balance physicalforce. Western observation: Sexual promiscuity leads to disaster.

110. Odu Ogunda'Di speaks of a successful journey but warns of possibleintestinal discomfort

111. Odu Idi'sa speaks of restlessness and a desire to avoid responsibility.

112. Odu Osa'di speaks of removing blockage to obtain a successfulrelationship.

113. Odu Idi'ka warns of sever punishment for bad deeds. Western observation:The client faces potential betrayal of business or personal secrets.

114. Odu Ika'di speaks of showing respect to avoid problems in life. Westernobservation: The client's lack of spirituality is blocking temporal activities.

115. Odu Idi-Oturupon speaks of solutions for medical problems that prevent

pregnancy. Western observation: The client may experience an emotional orspiritual awakening.

116. Odu Oturupon'Di speaks of a person who is spiritually adrift and in needof personal spiritual renewal.

117. Odu Idi-Otura speaks of dietary restrictions for health and sacrifice forfamily harmony

118. Odu Oyura'di speaks of a child succeeding his father and a relationshipwith a dominant partner.

119. Odu Idi-Irete speaks of the necessity for hard work to reach an elevatedposition. Western observation: The client is poised for a promotion or new job,but fear could block the event.

120. Odu Irete'di speaks of resistance to, but the necessity for, change.Western observation: The client needs to reappraise a relationship that is nolonger working.

121.Odu Idi-Ose speaks of potential problems from microscopic organisms.

122. Odu Ose'di warns against being too kind, lest a defeated enemy return.Western observation: The client faces a conflict in which he or she must behaveaggressively.

123. Odu Idi-Ofun speaks of removing blockage and of unexpected travel. Westernobservation: The client's business life is going badly; a new course of actionis indicated.

124. Odu Ofun'di warns against greed and selfishness. Western observation: Theclient is too focused on business; this results in relationship difficulties.

125. Odu Irosu'wonrin warns that to enjoy upcoming prosperity, we must retainpeace and harmony. Western observation: Upcoming success can cause family orpartnership problems.

126. Odu Owonrin'rosu speaks of the importance of dreams. Western observation: The client needs close contact with his or her ancestral energy to straightenout temporal difficulties.

127. Odu Irosu-Obara speaks of sharing with others to ensure prosperity andhappiness. Western observation: An upcoming business meeting or opportunitywill be successful.

128. Odu Obara-Irosu calls for Ifa initiation to insure blessings.

129. Odu Irosu'kanran calls for self-assertion. Western observation: The clientis usually shy and easily dominated at work.

130. Odu Okanran'rosu warns of the dangers in irresponsible actions and statesthat genuine contrition will always be forgiven.

131. Odu Irosu-Eguntan stresses the need for sacrifice and the use of herbalmedicine. It calls for restraint from doing evil and dedication to being ofgood character.

132. Odu Ogunda-Rosu speaks of the end of difficulties and the beginning ofgood fortune. Western observation: This is a time for a new business, a newrelationship, and new success.

133. Odu Irosu-Osa speaks of the significance of sacrifice to overcomeobstacles and enemies. Western observation: Others are often plotting to hinderthe client.

134. Odu Osa'Rosu speaks of peace and money as the essential ingredients forsuccess and prosperity.

135. Odu Irosu'Ka speaks of peace of mind and sacrifice to avoid sleepingsickness. Western observation: business is more difficult than it should be.More and more effort is necessary to produce minimal results.

136. Odu Irosu'turupon warns against bad character and offers solutions forhaving healthy children.

137. Odu Irosu'turupon warns against bad character and offers solutionsfor having healthy children. Western observation: This odu helps femaleclients avoid miscarriages.

138. Odu Oturpon'Rosu warns against disharmony in a relationship. Westernobservation: This odu calls for a more intimate, open relationship with one'smate.

139. Odu Irosu'Tura speaks of things being good for us even if we do not likethem. Western observation: The client has a necessary but distasteful butnecessary task to perform.

140. Odu Otura-Irosu speaks of honesty as the only way to achieve peace of mindand harmony.

141. Odu Irosu-Ate speaks of Ifa initiation to achieve success and long life.Western observation: The client must follow a more spiritual path.

142. Odu Irete'Rosu speaks of impending and unforseen difficulty. Westernobservation: The client is often feeling pressure-with no readilyidentifiable cause.

143. Odu Irosu-Ose speaks of overcoming difficulties and improving business.Western observation: new avenues or approaches result in success.

144. Odu Ose-Rosu speaks of removing pain and misery. Western observation:Chaotic temporal activity is resulting in unhappiness

145. Odu Irosu'fun speaks of protection from disease in order to have goodfortune.

146. Odu Ofun'Rosu speaks of sacrifice to remove sorrow for a long happy life.

147. Odu Owonrin'bara speaks of looking within ourselves to find answers to ourproblems. Western observation: The client may expect a positive reversal in aneveryday situation.

148. In bad fortune, Odu Obara'Wonrin speaks of a person acting irrationally.In good fortune, it speaks of a potential for prosperity. Western observation:The client needs to calm down to achieve success.

149. Odu Owonrin'Konran speaks of the necessity for sacrifice to avoidaccusations against the client in bad fortune. It speaks of a time of joy andlaughter for the client in good fortune.

150. Odu Okanran'wonrin speaks of legal problems and their repercussions.Crimes will be punished. Western observation: Often, the client will face legalproblemsÑwith the government or the IRS, for example.

151. Odu Owonrin-Eguntan speaks of conflicts and difficulties in business andat home. Western observation: Clients are involved in a conflict they cannotwin. They must cut their losses.

152. Odu Ogunda Wonrin speaks of envy, jealousy, and potential conflictsbecause of the client's success. Western observation: The client has beenavoiding a confrontation. The confrontation must take place.

153. Odu Owonrin-Osa speaks of the need for courage in upcoming conflicts andcautions about new relationships. Western observation: The client must bewareof a relationship with a "needy" person.

154. Odu Osawonrin speaks of the futility of running away from problems andmatters of potential shame.

155. Odu Owonrin'Ka guarantees success through moderation. In bad fortune, itprovides solutions, though sacrifice, for death, and animosity. Westernobservation: The client must think carefully before acting.

156. Odu Ika'wonrin speaks of avoiding precipitous actions in order to avoidregrets. Western observation: Emotional upset will cause losses at work.

157. Odu Owonrin-Oturupon speaks of solutions for premature death of childrenas well as success from an upcoming journey

158. Odu Oturupon-Owinrin speaks of upcoming joy and happiness and thenecessity of protecting one's reputation. Western observation: A nonmonogamousrelationship can cause trouble.

159. Odu Owonrin-Otura speaks of avoiding conflict with a stronger opponent.Western observation: The client should avoid physical conflict or a desire to"get even."

160. Odu Otura-Wonrin speaks of death as part of the cosmic order as well asthe need fro spiritual and physical awareness. Western observation: The clientis not being attentive or loving enough to his children.

161. Odu Owonrin-Irete speaks of not being suspicious or paranoid. Westernobservation: Introspection regarding the client's goals and behavior isnecessary.

162. Odu Irete Wonrin speaks of retaining a place of honor. Westernobservation: The client wins. Opponents lose!

163. Odu Owonrin-Se speaks of victory over adversaries. Western observation:The client will often be accused of sexual promiscuity.

164. Odu Ose-Owonrin speaks of sacrifice to repair our strength and protection.Western observation: Unrest in the client's business or career can be balancedby spiritual replenishment.

165. Odu Owonrin Fu speaks of impending calamity and the supremacy of Ifa.Western observation: The client cannot stay focused on any one thing.

166. Odu Ofun-Wonrin speaks of good deeds bringing their own rewards. Westernobservation: The client feels unappreciated rather than satisfied.

167. Odu Obarakanran speaks of potential disagreement with friends and associates and solutions forcontrolling them. Western observation: The client faces conflict at work.

168. Odu Okanrna-Bara speaks of avoiding premature death and preventing naturaldisaster from striking our homes. Western observation: This odu indicates astrong possibility of conflict with children and parents.

169. Odu Obara-Ogunda speaks of the need to repair a bad reputation in order toensure success. Western observation: The client's business is lagging.Spiritual action will improve it.

170. Odu Ogunda-Bara speaks of the necessity of sacrifice to maintain arelationship. Western observation: The client is involved in an intense butfutile relationship.

171. Odu Obara-Osa warns of fraudulent customers. Western observation:Emotional unrest leads to practical errors.

172. Odu Osa-Bara speaks of the danger of losing supporters or an individual.Western observation: Osa-Bara shows the client how to rekindle apparently deadflames.

173. Odu Obara-Ka speaks of maintaining power and influence. Westernobservation: Temporal difficulties can be averted by a new spiritual oremotional experience.

174. Odu Ika-Bara speaks of ways of becoming lovable and attractive to others.Western observation: There is a likelihood of conception. The client should becareful if conception is not desired, grateful if it is.

175. Odu Obaraturupon speaks of solutions for infertility and miscarriages.Western observation: Sacrifice to Orisa is indicated for conception.

176. Odu Oturupon Bara speaks of the importance of maintaining health to ensurea long life. Western observation: Children are antagonistic to a newrelationship of the parent.

177. Odu Obara-Tura focuses on respect in our home and business life. Westernobservation: A relationship is causing disharmony.

178. Odu Otura-Bara speaks of the necessity of not violating taboos. Westernobservation: The client's opinion or decisions will be questioned.

179. Odu Obara-Rete speaks of success and stability if sacrifice is observed. Western observation: The client has good prospects for a new job or business.

180. Odu Irete-Obara speaks of the use of medicine to control difficulties.Western observation: Beware of the con man.

181. Odu Obara-Ose speaks of ways to control natural forces. Westernobservation: The client needs cleansing to rid himself or herself of negativeenergy.

182. Odu OseBara speaks of ways to assure a child's future success and warnsadults of any upcoming journey. Western observation: There is too much chaos inthe client's everyday activities. He or she needs to step back and reconsiderhis or her activities.

183. Odu Obara-Ofun speaks of great financial success. Western observation:This is a great time for a new job or business venture.

184. Odu Ofun Bara speaks of the necessity of protecting our possessions.Western observation: Favorable business conditions can suffer because of anuntrustworthy individual.

185. Odu Okanran-Eguntan establishes the creation of the earth. Westernobservation: This is an auspicious time for a new business or relationship ifit is begun with caution.

186. Odu Ogunda-Kanran speaks of using both spiritual and intellectualcapabilities to achieve success. Western observation: It is time for the clientto change jobs.

187. Odu Okanran-Sa speaks of knowing when to avoid confrontations. Westernobservation: Partnership conflicts should be settled peacefully.

188. Odu Osakanran speaks of sacrifice in order to avoid misfortune and ensuretranquillity. Western observation: The client to too "thin skinned".

189. Odu Okanran-Ka speaks of courage and honesty to prevent misfortune.Western observation: The client must take a stand for what he or she believes.

190. Odu Ika-Konran speaks of the necessity of sacrifice to avoid theconsequences of evil actions. Western observation: An important choice ispending--a decision must be made about what is right and good.

191. Odu Okanran'Turupon speaks of Orunmila's knowledge of all things,including the art of traditional healing. Western observation: The client isnot being honest with the babalawo.

192. Odu Oturupon Konran speaks of avoiding potential troubles with childrenand enemies. Western observation: The client must be careful in businessdealings.

193. Odu Okanran-Otura speaks of conflicts in the family and in otherrelationships. Western observation: The client faces a conflict with relativesover material possessions.

194. Odu OturaKonran speaks of avoiding the consequences of bad behavior.

Western observation: The client's "big mouth" has caused potential losses.

195. Odu Okanran-Ate speaks of the need for the client to be initiated. Westernobservation: The client must develop spiritually.

196. Odu Irete-Okanran speaks of the necessity for caution regarding aconspiracy among one's contemporaries. Western observation: The client must becareful of competition at work.

197. Odu Okanran Se speaks of the need for spiritual development to avoiddistress and tribulations. Western observation: The client has suffered afinancial setback.

198. Odu OseKonran speaks of the necessity for a companion in the client'slife. Western observation: Unsettled business conditions need emotional balanceto reach equilibrium.

199. Odu Okanran-Ofun speaks of the end of trouble and tribulations. Westernobservation: The client will experience a new relationship or increasedintensity in a current one.

200. Odu OFun-Konran warns of the misuse of power. Western observation: Theclient is getting "a swollen head".

201. Odu Ogunda'Sa speaks of monetary gain for the truly spiritual. Westernobservation: Strength at work leads to significant gain.

202. Odu Ose'Gunda speaks of good fortune not taking care of itself withoutsacrifice. Western observation: There is someone the client must not trust.

203. Odu Ogunda'Kaa speaks of the need for caution and sacrifice in solvingmoney problems. Western observation: The client faces conflict or accusationsat work.

204. Odu Ika-Ogunda speaks of sacrifice to Ogun to develop courage for thefearful. Western observation: The client is pretending a problem does notexist.

205. Odu Ogunda-Oturupon speaks of good fortune resulting from improvedbehavior. Western observation: Difficulties and blockages are dissolved withspiritual development.

206. Odu Oturupon-Eguntan speaks of the present being bad timing for a newchild but holds out great promise for the future. Western observation: Theclient has recently lost a child prior to or shortly after birth. Something waswrong with the child.

207. Odu Ogunda-Tura speaks of a healthy client feeling physically ill as aresult of pressure and enemies. Western observation: The client is ahypochondriac.

208. Odu Otura-Eguntan speaks of the need to remove negative energy from theclient. Western observation: The client needs cleansing to remove negativespiritual energy.

209. Odu Ogundakete speaks of two important concepts: the role of Elegbara

(Esu) as messenger between human beings and God; and egungun (ancestors) as ahuman being's path to supremacy. Western observation: The client is beingdominated by a female.

210. Odu Irete-Eguntan speaks of the necessity for initiation. Westernobservation: Spiritual development is necessary for peace and prosperity.

211. Odu Eguntan se speaks of not punishing people for their physicalcharacteristics. Western observation: The client marches to the beat of his orher own drummer.

212. Odu Ose-Eguntan speaks of impending good fortune. Western observation:Rapid changes in temporal activities will result in profit.

213. Odu Ogunda-Fu speaks of possible arguments over possessions. Westernobservation: The client is facing some sort of inheritance issues, or childrenwho feel that the parent is not treating them equally.

214. Odu Ofun-Eguntan speaks of the consequences of ignoring moral behavior andsacrifice. Western observation: The client is involved in or desirous of apotentially harmful sexual relationship.

215. Odu Osa-Ka speaks of forecasting a new baby and of protecting one'ssecrets. Western observation: A comment about a former employee can causetrouble for the client.

216. Odu Ika-Sa warns people not to do anything dishonest. Western observation:Emotional turmoil can lead to harmful decisions.

217. Odu Osa-Oturupon speaks of infertility and of sacrifice for long life.Western observation: This is a time to sacrifice to Ogun for conception.

218. Odu Oturupon-Osa speaks of removing a baby from danger. Westernobservation: A new child or new responsibilities are creating a temporal upset.

219. Odu Osa-Otura speaks of the gods favoring those who tell the truth.Western observation: The client must confront a problem that he or she has beenavoiding.

220. Odu Otura-Sa speaks of the consequences of failing to sacrifice and thereward for those who do sacrifice. Western observation: The client's temper iscausing problems.

221. Odu Osa-Rete indicates that the only solution to current problems comesfrom the deities. Western observation: the client is receiving no practical ormoral support from his or her mate.

222. Odu Irete-Sa speaks of prevention being better than a cure. Westernobservation: The client may face competition in a love relationship.

223. Odu Osa-Se warns against false accusations. Western observation: Theclient may face sudden changes in his or her work or job.

224. Odu Ose-Sa speaks of conciliation rather than confrontation to settledisputes. Western observation: The client is in a dispute--often with thegovernment. Settlement is in order.

225. Odu Osa-Fu speaks of understanding and obeying taboos. Westernobservation: Chaos is everyday activities is warping the client's judgment.

226. Odu Ofun-Sa speaks of a person's whole life turning upside down, withspiritual redemption being the only solution. Western observation: Whileeverything looks good at present, disaster lies ahead.

227. Odu Ika-Oturupon speaks of the need for a spiritual relationship. Westernobservation: The client has been resisting a relationship that would bebeneficial.

228. Odu Oturupon-Ka speaks of great prosperity and healing. Westernobservation: The client is worried about illness.

229. Odu Ika-Otura speaks of the end of trouble and the beginning of goodfortune. Western observation: The client's luck is about to turn from bad togood.

230. Odu Otura-Ka speaks of dispersing our enemies to ensure our prosperity.Western observation: The client needs to be spiritually cleansed of negativeenergy.

231. Odu Ida-Irete speaks of acting independently to ensure prosperity. Westernobservation: A new job or business must not involve a partnership.

232. Odu Irete-Da speaks of prominence and success. Western observation: Theclient will triumph in a current dispute.

233. Odu Ida-Se speaks of the need to reverse poverty and misfortune. Westernobservation: Emotional changes are causing negative material results.

234. Odu Ose-Ka speaks of control over difficulties and victory over enemies.Western observation: There is a possible legal threat to the client from pastassociations or dealings.

235. Odu Ida-Fu speaks of the need to give in order to receive. Westernobservation: The client fears being emotionally open.

236. Odu Ofun-Ka speaks of the end of financial difficulties and the beginningof prominence. Western observation: The client's job or career is about toimprove significantly.

237. Odu Oturupon-Tura establishes the order and significance of the days ofthe week. Western observation: The client should plan actions according tofavorable days in the odus.

238. Odu Otura-Tutu speaks of the necessity of completing the entire sacrifice.Western observation: The client may have substance-abuse problems.

239. Odu Oturupon-Rete speaks of the need for sacrifice in order to avoidillness and enemies. Western observation: The client needs to use strategy andplanning to succeed.

240. Odu Irete-Tutu speaks of the need to obey authority and to sacrifice inorder to have many children. Western observation: The client's word or ideas

will be taken seriously.

241. Odu Oturupon-Se speaks of the need for sacrifice to have a pleasant life.Western observation: The client needs to relax and experience positive,childlike pleasures.

242. Odu Ose-Oturupon speaks of a relationship that is difficult even though itmay be fruitful. Western observation: The client is involved in a no-winrelationship.

243. Odu Oturupon-Fun speaks of the need to share our good fortune. Westernobservation: The client's life is filled with good fortune, monetarily andemotionally.

244. Odu Ofun-Oturupon speaks of fertility and of the need for sacrifice toavoid quarrels in relationships. Western observation: Children will bring joy,but a relationship needs help.

245. Odu Otura-Rete speaks of reaffirmation of our spirituality. Westernobservation: Moderation is difficult for the client.

246. Odu Irete-Tura speaks of the incantation necessary to avoid near-deathsituations. Western observation: This odu offers a solution for illness.

247. Odu Otura-Se speaks of upcoming danger at home or in business. Westernobservation: Emotional changes must be dealt with carefully.

248. Odu Osetura speaks of the incarnation of Esu-Odara. Western observation:Nothing happens without Esu's help.

249. Odu Otura-Fun speaks of impending good fortune if the client avoids wickedacts. Western observation: The client must resist an adulterous relationship.

250. Odu Ofun-Tura speaks of the need for sacrifice to stabilize arelationship.Western observation: Marriage with the client's current partner isappropriate and beneficial.

251. Odu Irete-Se speaks of the need for sacrifice to avoid witchcraft and allother negative energies. Western observation: The client faces a partnership orgovernmental conflict.

252. Odu Ose-Bi-Irete-Sile-Aje speaks of good fortune for money, respect, andinfluence. Western observation: The client should proceed confidently with newprospects and relationships.

253. Odu Irete-Ofun speaks of Ifa's popularity and success. Westernobservation: The client's business or job will improve.

254. Odu Ofun-Rete speaks of the need for sacrifice in order to obtain respectand protection. Western observation: The client needs to break out of a currentsituation and be more confident.

255. Odu Osefu speaks of Ifa's ability to solve all problems. Westernobservation: Whatever the client's difficulty, there is a solution.

256. Odu Ofun-Se speaks of revenge and warns about possible losses. Western

observation: Those who are trying to impede the client's progress will suffer.