The original-major-odu-ifa-ile-adedayo-ologundudu

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Transcript of The original-major-odu-ifa-ile-adedayo-ologundudu

Copyright © 2008 by:Center for SpokenWords / Institute ofYorùbá Culture.All right reserved Thisbook may not bereproduce in whole orin part, Includingillustrations, in anyform (beyond thatcoping permitted by

sections 107 and 108of the US copyrightLaw except byreviewer for publicpress).without writtenpermission from theauthor and publishersPrinted in. GeorgiaUSA.ChiefAdedayọOlogundudu.

2008.ISBN: 978-0-615-24432-7 TABLE OFCONTENTSPreface: ---------------------------------------------------------------------------Pg3Dedication: -----------------------------------------------------------------------

Pg4Acknowledgement: -------------------------------------------------------------Pg4Foreword: ------------------------------------------------------------------------Pg5-6Introduction: ----------------------------------------

----------------------------Pg7-14Figures of the 256Odù Ifá: ---------------------------------------------------Pg14-31Chapter One Èjìogbè:---------------------------------------------------------Pg31-73Chapter Two

Ọyekumeji: ----------------------------------------------------Pg73-103Chapter ThreeÌwòrìmeji: ----------------------------------------------------Pg103-135Chapter FourOdimeji: --------------------------------------------------------Pg136-162

Chapter Five Ọbàràmeji: -----------------------------------------------------Pg162-183ChapterSixỌkanranmeji: ---------------------------------------------------Pg183-212Chapter SevenIrosunmeji: -------------

--------------------------------------Pg212-236ChapterEight.Ọwọnrinmeji: ------------------------------------------------Pg236-263References: -----------------------------------------------------------------------Pg264-266

Glossary: -------------------------------------------------------------------------Pg267Index: -----------------------------------------------------------------------------Pg269 PREFACEThis work is acompilation of themajor sixteen Odùs of

Ifá and some of theirstories. They are fromdifferent sourcesincluding magazinespublished andunpublished, Ifá booksand also oralrecitations. Muchthanks to AwótundéAworeni for the inputof the oral recitations

and a lot of themanuscripts. Thisbook would have notbeen possible withouthis input. The positionof the Odùs is theoriginal position fromIlé Ifẹ as followed inWilliam Bascom IfáDivination bookpublished in 1969.

Because Ifá has beenstrictly oral teachingsfor many years untilrecently, the Odùs arestill kept in oral forms.Awótundé Awóreniand I worked on a lotof the oral recitationsand I did all of thetranslations. There aremany more stories of

the Odù of Ifá thatmay not be covered inthis book. There is noone book that canpossibly cover all thestories in the Odù Ifá.As I have said beforeno one know it all. Ifaiswhat our ancestors call“Àmọ mọtan”. Ifá issomething that one

can never know all ofits knowledge. Eyi omọ emi kò mọ - Whatyou know I may notknow– Eyi momo Iwoko mo what I know youmay not know. It mustbe noted that thecontents of this book isa result of manythoughts and many

people opinions andnot only of the author.Thanks to many of theelders that have madeefforts to preserve theYorùbá culture andmade greatcontributions to thegrowth of thetraditions. I feelobligated that I should

add the little that I cando to what they arealready doing.Yorùbásaid “Kos"ohun tuntun lábẹọrun -There is nothingnew under the sky.The author takes noresponsibilities for theconsequences of theoutcome of the

circumstances in thisbook. It is a referencebook for Ifápractitioners. All theinstructions in thebook should be givingserious consideration.It is a taboo forsomeone that is not aBabaláwo to use thecontents of this book

as referredto in the“Ẹbọ” offering /sacrifice. Some of therituals may requiresupervision orattendance of otherpractitioners.DEDICATIONThis book is dedicatedto my very firstOlúwo. He was one of

the Àràbàs of Ilé Ifè bythe name LateAwósadé Awosọpẹ. Ialso dedicate the bookto Araba of Ifẹ afterAwosọpẹ, ÀràbàIfásuyì who was alsomy Ojùgbọnà. I alsodedicate this book tomany of the AwoOlódùmerindinlógun

and awo Ọlọfin atÒkèìtasẹ. Some ofthese awos have joinedthe ancestors in therecent years both herein Nigeria and the NewWorld. To name few ofthem are. Chief Àró,Chief Awójèbi of IléOlùgbódò. ChiefAmáyégun. Báyọ

Àkanbí. ChiefElúyẹmí, the Apena ofIfẹ. Chief Olafaye,tẹdimọlẹ awo Ilarẹ.Chief Afẹdìgbà, ChiefAsẹkindá. ChiefAdélẹkan. ChiefAwópéjú BogunbẹAfọlabi Epega.,Ẹssikini Olusanyin, ChiefnÀjàbíkin, Teddy

Holiday, Chief Beyand Ọba Adefunmi the1st ofỌ yọtunjí Villagein South Carolina.ACKNOWLEDGEMENT

Special thanks to TundéIféọlá Awóreni, the son ofthe Àràbà MọkọranwáléÀdìsá Awóreni for hisimmense contribution tothis book. Many of the oral

stories in this book camefrom him. Tundé went to theelders in Ilé Ifẹ andỌyọ toget more Odus. Baba Àrówas one of our inspirationsin the quest. The bookwould have not beenpossible without TundéAwóréni. I thank the ÀràbàÀgbáyé the supremeauthority and the spokesmouth ofỌ runmìlà. I alsothank all the children that

recited a lot of the Ifá forme. I thank AwófọlájùIfatọba Awóreni, OwólabíAwódọtun Awóreni., AjíbádéAwóṣọpẹ Awóreni. I also payhomage to the whole AwoOlódùmerindinlógun. ÀràbàAwóyẹmí Àdìsá Awóreni,Chief Àgbọngbọn AkanniIfálolú, Chief Akọdá awo ofIfẹ Adífágbadé Ifátunmiṣe,Chief Asẹdá Osari Adéyẹfá,Chief Tẹdimọlẹ Awo Ilarẹ.

Fatọba Gbenro., ChiefMẹgbọn Awo Irẹmọ. ChiefKinrindin Awo Ideta, ChiefSẹkindá AwoỌ ranmíyan,Chief Ọbakin àlà, awo OdeÌjùgbẹ, Opepe awo Ìlegbùdù,Chief Afèdìgbà kọrunsawoỌlọfin, ỌmọparíọláOlútidé. Chief AdefaluAwósadé Múrindé.ChiefSéséré awo Àtìbà, ChiefEtitan Sesere awo imojubi,Chief Amosun, Chief

Amọrẹ, Chief Dòsunmú,Chief Adífáṣẹ, ChiefAgeṣinyọwá, Chief Ererudaawo Ido, Chief Erinmin awoodeỌ wò, Chief Jọlọfinpẹ,Chief Awósisẹ Káyòdé,Chief Fìdípọtẹ and ChiefÓsekékerérebi"ja awoOlúorogbo. I thankBabalawo Carlos Collazo forencouraging me to studymore Ifa wisdom. I thankmy old friend Adele Lopez

for shearing with me thesyncronism of the YorubaOrca and the CatholicSaints in the early 1980s. Ithank my good friend ChiefKọlá Abíọlá for involvingme in his ventures. I thankProf. Akinṣọlá Akìwọwọ foragreeing to foreword myfirst book. These bookswould not have been madewithout the input of manyof these awos. When one

awo joins the ancestorsanother awo takes theChieftaincy of the deceasedawo. But what they didcontinue to live after themand we continue to praisetheir spirits. I thank mygood friend ElizabethMacon Agee for her typingwork. I also thank Bimpefor her typing work. I thankall myọmọ Awo. I am verygrateful to all the people

that I have used their booksand inputs in this book.“Igikan ko le da gbo se” Onetree can not be a forest. Atthis time of Ifá evolution, noone can make Ifa bookwithout mentioning or usingone of the several books ofProf. Wande Abímbọlá, theÀwíse àgbáyé. We owe it allto him. I pray that hecontinue to be blessed withgood health, long life and

prosperity. I alsoacknowledge the efforts ofGbọlágbadé Pópóọlá and therest members of theỌrunmìlà YoungsterInternational for theircourage and intense work ofbringing awareness andknowledge of Ifa to thepeople worldwide over theyears. May Olódùmarècontinue to bless you withmore wisdom. I pay homage

to Williams Bascom for hisIfa books. My homage alsogoes to Chief AwópéjúBogunbẹ. May his soul restin peace. Those are Awos.There are many more awosthat continue to shear theirknowledge and spreadingthe awareness of Ifa. I begthose I did not mentiontheir names to pleaseforgive me.

FOREWARD

The Oral traditionfrom Ilé Ifẹ said thatthe Universe was avacuum severalmillion years ago.Olódùmarè asked theSea to come manifestin the planet. Foranother severalmillion of years the seawas by itself.

Olódùmarè in his busytime recognized theloneliness of the Seaand decided to putmore time to thecreation of planetEarth. He then sentỌrunmìlà with some soilfrom the heavens anda five towed roasterthat helped spread the

soil on top of the Sea.From then the Earthcontinue to spread.The Yorùbás believedthat the spot where itfirst started was in IléIfè. The Yorùbásbelieve in existence ofonly one God, but alsoas maintained byorthodox Christians,

divine essence ismanifested in morethan one person orelements. So there arethe other energies inwhich the supremeenergy manifested.Such elements to theYorùbás are the Sea,the Oceans, theMountains, the Rivers,

the Wind, the Sky, andthe Thunder andLightning, Volcaniceruption sites and soon. The Yorubareligion, as well asJudaism, Islam andChristianity are thechief monotheisticreligion of the world.However every

traditional Africancommunity has its ownlabel to describe thereligion of his people.Thus Chukwism havebeen suggested for theIgbo of Nigeria. TheMendes for SierraLeone and Olódùmarèfor the Yorùbá ofNigeria. Some people

like Late FagbenroBeyioku and ChiefFágbèmí ÀjànàkúsuggestedOrunmilaism for theYorubas. Someconverted Yorubasthat have converted toIslam and Christianitycall thetraditionalYorubas

“Abòrìsà” meaning(Òrìṣà worshipers).Ọrunmìlà in the systemof Yorùbá traditionalworship is only one ofthe several entitiesthat the Yorùbáspraise. These entitiesappear to becompletelyautonomous each with

different practices,practitioners andrituals. But none of thepractices disagree thesupremacy ofOlódùmarè (God) inYoruba language. Dr.Bólájí Ìdòwú in hisbook Olódùmarè (Godin Yorùbá Belief)pointed out that “It is

not easy to find a namethat precisely adescriptive of realnature of Africantraditional religion.Other scholars likeP.A Talbot and E.GParrinder alsorecognizes thisdifficulty. They bothrealizes that the

Traditional Africansociety believes in theexistence ofomnipotent,omnipresent,omniscience, supremeGod and also in a largenumber of subordinateÒrìṣàs and deities. Ithowever appear thatthey fail to note the

point that traditionalAfricans in spite of hisbelief in subordinatedeities would refereverything to God asthe ultimate one. TheÒrìṣà are consideredas the intermediariesbetween the peopleand God. Just as theSaints in some other

religious practices areconsidered as theprivilege spiritualbegins who could helptheir followers toreach the supremeGod. Like mostAfrican religions theYorùbá religion andbelieve was nevergiven a chance. But

ironically the slavesthat were sold to theEuropeans wereshipped to theAmericas and theCaribbean Islandabout four to fivehundred years ago.They took theirreligion and culturewith them. The

Yorùbá religion whichcomprises of worshipof Olódùmarè thesupreme energy of theUniverse and theforces of the Universecalled the Òrìṣàs .Theknowledge of which istaught through thesacred scriptures ofIfá called the Odùs by

Ọ runmìlà the witnessof creation accordingto Yorùbá mythology.Ifa is the sacred wordsof Olódùmarè whichwas taught tohumanity byỌrunmìlà. There hadbeen severalcontroversies on whatto call the traditional

African religion. SinceIfa is the wisdom of itall I will say it isappropriate to call itIfaism. Most Africansbelieve in the existenceof supernaturalpowers which isresponsible for thecreation of theuniverse and all things

in it, including Man.Their religiouspractices are the resultof their belief inOlódùmarè the Òrìṣà,and the energies of theuniverse. God is calledOlódùmarè in Yorubalanguage and theYoruba believe He/Sheis responsible for the

creation of all life. DrOsadolor Imasogie inhis book AfricanReligion used anexample how a Yorubagreets their loved onesgoodnight. Yorubausually says “Olórun aji wao”.Which literallymeans may thesupreme God wake us.

The Gwari ofNorthern Nigeria hasa similar goodnightgreeting. For example,(Sheko gife nyi) whichmeans. May Godawaken ustomorrow?”... Yorubabelief Olódùmarècreated the otherenergies and the forces

of the Universe to helpcontinue theevolutions of theUniverse. Yorubasays, everything in theworld is in the hand ofOlódùmarè God.Many scholars havedone comparativestudies of the worldreligion, and this has

thrown much light tothe awareness of theOrigin of religiousideas of the world.According to someresearch the greatworld religions whichstill have a greatnumber of followersare Christianity, whichhas perhaps about 685

million followers,divided among is threemain branches, ofRoman Catholics withabout 330 millionmembers, OrthodoxEastern Catholicabout 142 millionfollowers, andprotestants about 208million people. Islam

or Mohammedanismhas about 510 millionfollowers worldwide.Judaism has about 16million followers,Hinduism about 234million followers,Buddhism can perhapsclaim 452 millionfollowers, many ofwhich will also declare

themselves adherentsof Taoism,Confusiasm, or Shinto.Traditional Yorubareligion claimedapproximately 10million followersworldwide. Ifa hadbeen recognized as thegreat Oracularreligion of the Yorùbá

people and originatedfromỌ rúnmìlà inIleIfe. Now there areorganizations beingput together underone to represent Ifá,Òrìṣà and thepractitioners in theinternational world.But it is still in thebeginning stage and

there are a lot ofproblems doing so butit must continue.

INTRODUCTION IFADIVINATION In theYorùbá religion,Ọ rúnmìlàis the Great Priest Prophet.He is the intermediarybetween human and theother energies of theuniverse. He is regarded asthe compendium of the

knowledge whichOlódùmarè used to createthe Universe. That is whythe Yoruba praise him asthe witness of creation. Heis the know all who couldtell other divinities andhuman being what to do toplease (Olódùmarè) God,Man and other superhuman forces through IFÁDivination, the WORD andthe Ancient wisdom of the

Yorùbás. This is why thecorpus of IFÁ is asimportant in the Yorùbásystem of faith and worshipas the Apostles and NiceneCreed are in the Christianreligious practices and theKalima in Islam. Ifá as wellas the Christian Bible orany other Scriptures ofwisdom contain nodefinition for God, butcontains much allusion and

praises to his being andattributes. Many of theAfrican scholars do notbelieve or even understandIfá. May be because of howtheir educators who weremostly either Christians orMuslims had presented orinterpreted the knowledgein the Odù Ifá to them.According to the Yorùbáoral tradition from Ilé-Ifẹ,Ọ rúnmìlà was the second of

the Yorùbá supreme beingssaid to have been jointlyresponsible for the creationof the world. Ifá wastherefore praised as thewitness of destiny.“Ẹlẹriìpin” The other two supremebeings are in order,Odùduwà, and Òrìṣà nla.Whilst Odùduwà. Was saidto have been responsible forthe general foundation ofthe earth and for furnishing

the materials with which themain creation of theUniverse were built from. Inorder to practice Ifadivination, one must beinitiated to Ifa priest hood. Ihope the stories of the Odùsin this book will help Ifapractitioners.Ifá in itself is Truth, theliving truth that is the HolyBreath of Olódùmarè,Almighty God. That eternal

truth which was and is andever more shall be; thetruth that cannot changenor pass away. Ifá is abouttruthfulness, righteousnessand peace on Earth. Ifá isthe Truth as the Yorùbashave received it from theirPriest and Prophet,Ọrúnmìlà. Ifá contains thefive different kinds of truth:the scientific, the historical,the artistic, the theological

and the logical. Ifa is thesynthesis of Science,Religion, Philosophy andSociology. There is nothingunder the sun that is notcovered by Ifá.Ọ rúnmìlà, the god ofdivination has severalnames.Baramiagbonniregun, whichmeans the tall straight palmtree;Ọ rúnmìlà, whichreplaces Ọ run mọ ẹni tí yíò

là, meaning only heavenknows who will prevail;Àmọmọtán which means theone that you can neverknow all of; Òyígíyigì, whichmeans the immovable one;Ikúforíjì which means theone that death forgives; Ẹniàjíkí meaning the one thatyou first greet in themorning; Òbìrìkíti apáọjọikú dá which means the onethat changes the day of your

death;Ọgbọníléayé,meaning the wisdom of theworld. Òpìtàn Ilẹ Ifẹ whichmeans the historian of theancient Ifẹ; Atẹrẹrẹkáyé,meaning the one that spreadall over the world;Ẹlẹrì"pínmeaning the witness ofdestiny; Olokun asọrọdayọmeaning the owner of thesea that makes all mattersbecome joy; Òpè abìṣẹwàràmeaning the one that when

He says so it will be.Ọrunmìlà is one ofOlodùmarè"s principalrepresentatives on Earth.Great wisdom and powerwas bestowed onỌ rúnmìlàby Olódùmarè.

Perseverance

The story of Ọrìrẹ/Òsun forBabaláwo

The Odù Òtura Oríko (Òtura Orogbè)

Õrìrẹ or what we call Òsùn is one of themessengers of Olódùmarè in heaven. Hisreal name was ỌkùnrinỌ run as we learnfrom the Odù Òturá Oríkọ. He was senttoỌ rúnmìlà as a caller (Ikọ) to go andcallỌ rúnmìlà.Now read how the Odù goes: I do not walk with a caller messenger(Ikọ)Cast Ifá divination forỌ rúnmìlà;When they sent a negative message tohim from heaven, they told Ọ rúnmìlà tomake offerings. They said somemessenger is coming from heaven.

So that they do not take him to heavenwith them, they told him to makeofferings of children, egg, palm oil and

wine or liquor.Ọ rúnmìlà listened to the advice andmade the offerings.The eagle was the first messenger thatOlódùmarè sent toỌ rúnmìlà to go andcall him with the eagle to heaven

The Eagle said to Ọ rúnmìlà thatOlódùmarè asked him to come with him;Ọ rúnmìlà said that he heard but he doesnot go with the messenger.Ọ rúnmìlà gave the Eagle one chickenegg that his (Ọ rúnmìlà) babaláwos toldhim to make offerings with.

He asked the Eagle to give the egg toOlòdùmarè; To tell Olódùmarè that he ison his way coming. Eagle carried thechicken egg.

When the Eagle reached the middle ofthe way, Èṣù became turbulence

Èṣù knocked the egg away from hisclaws.

When the chicken egg hit the ground,Eṣu clapped on it and it became a babychick.When the Eagle started looking for theegg, he could not find it. Instead he founda baby chick.

The Eagle took the baby chick andlooked at it. He said this is not whatỌrúnmìlà gave him.He said that whatỌ rúnmìlà gave himwas white and clear; He continuedlooking for the egg.

This was how it got dark and the eaglecould not go to heaven any longer to gotell Olódùmarè that Ọ rúnmìlà wascoming;When Olódùmarè did not see the Eaglereturning, he sent the Crab to go andcallỌ rúnmìlà to heaven.

When the Crab came to deliver themessage for Ọ rúnmìlà;He said that he heard the message, but hedid not follow a messenger.He gave the Crab the palm oil in a smallgourd to give to Olódùmarè that he wason his way.

When the Crab got to the middle of theway, Èṣù became a big wave on the sea

È ṣù knocked off the palm oil in hishands. The palm oil spilled in the sea.He now came back to the sea.He was trying to gather the palm oil onthe surface of the sea. As he tried togather it from his right side the oil willflow to the left side.

As he tried to gather it from his left side,the oil will flow to the right side;This was how the Crab was trying togather the palm oil thatỌ rúnmìlà gavehim to give to Olódùmarè and he couldnot go back to heaven to deliver themessage fromỌ rúnmìlà.

After Olódùmarè expected the Crab forsometime and he did not come back,Olódùmarè sent for the Man from

outside in heaven.He sent him to go and callỌ rúnmìlà.When Ọmọkùnrin Ọ run arrivedatỌrunmìlà"s place, he delivered themessage from Olodùmarè to Ọ rúnmìlà.

Ọ rúnmìlà askedỌmọkùnrin Ọ run to sitdown and wait for him; ỌmọkùnrinỌ runreplied that he did not sit.He said he will remain standing.Ọ rúnmìlà told him to go back to heaven.He said unlessỌ rúnmìlà followed him

Ọ rúnmìlà told him to wait and let himfinish what he was doing before hecame; It was theỌmọkùnrin Ọ run taboothat, the daylight must not find him onEarth; Ọ rúnmìlà pretends as if he was

getting ready to follow him.

He asked his servants to entertainỌmọkùnrin Orun.They gave him wine to refresh himself.After he finished drinking the wine hefell asleep standing without fallingdown. It was daytime before he wok.

After the daylight he had become sober.He said “What!” He had slept (Ó sùn)Then Ọ rúnmìlà said he will be calledOsùn from that day; Ọ rúnmìlà asked himto b begin to go back to heaven. He saidhe was tired (Ó rẹmí)Ọ rúnmìlà said from that time his othername will be Oríre.

By that time he did not have any more

energy; Because the daylight had foundhim on Earth. Ọ rúnmìlà said that fromthen on he will use him for his walkingstick; And that he must never lay downagain.

Ọ RÚNMÌLÀ In theYorùbá religionỌrúnmìlà is the GreatPriest Prophet. Isregarded as the knowall who could tell otherdivinities and humanbeing what to do toplease Olódùmarè andthe other energies.Man and other super

human forces throughIfa the ancient wisdomof the Yorùbás. This iswhy the corpus of IFÁis as important in theYorùbá system of faithand worship as theApostles and Nicenecreed are in theChristian religiouspractices and the

Kalima in Islam. Ifá aswell as the ChristianBible or any otherScriptures of wisdomcontain no definitionfor God. But containmuch allusion andpraises to his beingand attribute.According to theYorùbá oral history

from Ilé-Ifẹ,Olodumare asked thesupreme energies tooversee the creation ofthe Earth.Ọ rúnmìlàwas the second of theYorùbá supremebeings said to havebeen jointlyresponsible for thecreation of the world.

The other twosupreme beings are inorder, Odùduwà., andÒrìṣànlà. WhilstOdùduwà was said tohave been responsiblefor the generalfoundation of theearth and forfurnishing thematerials which were

used in the creation ofthe earth namely ironclay and so onThere are differenttypes of Ifá priests andpriestesses todaydepending on the typeof calling theyreceived and theinitiation and trainingthey„ve undergone. I

will explain some ofthe different Ifá priestand priestessinitiations to clearsome of the confusionamong thepractitioners.Here are categories ofinitiations andBabalawos/Iyanifas:Awo Olodu This is

Ifainitiation in whichthe initiate witness theOdu . This initiation isthe ultimate Ifáinitiation. The initiateafter training is giventhe permission andauthority to performIfa work to the fullextent.Awo Elegan. Awo

Elégan is when theinitiate do not see orbe introducing to theOdu. The Babalawo orI Iyanífa in thesecircumstances may notpracticeIfa to its fullextent because of thenature of theirinitiation. It takes atleast between six to

eight Babala wos toinitiate another awo.Receiving one hand ofIfa is much simplerand do not require agreat number of awos.Some one with onehand of Ifá could notpractice as a Babaláwoor Ìyánífá. One mustbe a fully initiated Ifa

priest or priestess topractice Ifa . How everany one that hasonehand of Ifa canworship and pray tothat Ifa for themselvesand their families.Ifa Ogun (Ifa in aWar).This Ifa initation thatwas done and finish

the same day. Thistype of initiationstarted as a result ofthe incident that tookplace on the day theinitiate was taking tothe grove of Odù(igbódù). War brokeout in the town duringthe Ifá initiation, andthe war drove

everyone out of theIgbodu to the house.The ceremony wasfinished in the house.As from that time on,Ifá Ogun is been done.The Babalawos willcome home to finishthe ceremonies thesame day.Ifa Ado. Ifá Adó could

be done in the roominstead of going to thegrove of Odù(Igbódù). The firsttime this Ifa initiationwas done in Ado,ninety five peopleaccompany the initiateto the groove of Odù.in the ceremony theIfa that came was

Ìdènà, Ògundá kosunthat we also callÒgundá perantan. Themeaning of this odùwas that war is on itsway. In a flash warbroke in to the townand killed twenty outof the 90 people. Sincethat day the initiationof that type is made in

the room out of fear ofthe previous war.Before leaving theIgbódù the Ifá priestor priestess are giventheir taboos. The mayalso be givingtheparaphernalia"s ofIfá and divination.Beside the Ikin theỌpẹlẹ is another tool of

divination. The Ibosare the elements thatrepresent good or badin questions to Ifá indivination. The fourcowries tied togetherrepresents Ire whilethe stone or the bonefrom the knee of agoat that wassacrificed to Èṣù

represents Ibi. Sometimes Ibi are called theAjoguns.Her are few list of Iresand Ibis.Ire: Ire Àìkú, (blessingof longevity) Ire Owó,(blessing of money) IreOmo, (blessing ofchildren) Ire Ayọ(blessing of happiness)

Ire Igbega lenu Ise(blessings ofpromotion on the job).Ire Aya, (blessing ofwives) Ire Olá,(blessing of wealth),ire Iyi, (blessing ofdignity) and so on andso forth.Ibi:Ibi Ikú, (negativity of

death). Ibi arun,(negativity of diseaseand sicknesses) Ibi ofo,(Negativity of losses),Ibiẹjọ (negativity ofcourt cases and thelaw), Ibi àkóbá(something that wasbrought upon theperson) and so on. TheBabaláwo can know

which hand to ask forgoing by the seniorityof the Odus. If Odù onthe right side of theBabalawo is the seniorthe left hand of theclient is chosen. If theleft side is higher theright hand of the clientis chosen.Ọ pẹlẹ is aneasier tool to use for

the ìbò. Although someBabaláwos prefer touse the Ikin allthrough thedivination. Thearrangement of theseniority of the Odùsin this book is basedon the order of theoriginal sixteen majorOdùs from Ile Ife

which is the samearrangement in Ekiti..It is slightly differentfrom the arrangementof the Odùs fromỌ yọand ijebu.How the Positions ofOdù changed from IléIfẹ to other Yorùbátowns. The Oral storyfrom Ile Ifẹ explained

how the Odù changedposition forỌyọ, Ijẹbu,Abẹokuta and someother arrears. Thestory goes like this; Ithappened in thebeginning when Ifẹwas expanding and thechildren of Oduduwawent to establish theother cities. They took

a lot of people withthem from Ile Ifẹ.Before they left eachof them askedỌrunmila to appoint aBabalawo to go withthem in order to helpthem with the spiritualguidance to establishthe cities. Ọrunmilaaccepted and assigned

Mẹgbọn awo Irẹmọfor the people thatwent to Ijebuarea.Ọrunmilaassigned Ẹlẹsin for thepeople that went toOdeọyan. He assignedErinmi for the peoplethat went to OdeỌwọ.All these Babalawosare very

knowledgeableassistants ofỌ runmila. But after the places weresettled the people in the various townsand cities stop listening to the guidanceof the Babalawos. One by one theBabalawos got fed up and came backtoỌ runmila in Ile Ife. After some timethings began to go bad for the people.But their Olúwo that could help themwith what to do has return back to Ifè.They then decided to sendrepresentatives back toỌ runmìlà in IléIfẹ to help them. WhenỌ runmìlà askedthem what happened and they explainedthat their Oluwos has left because they

stop to listens to the advice of theOluwos.Ọ runmila call all their awos sothe people could apologies to them andask if they will go back with them. Allthe Oluwo refused to go back but theyagreed to print the Sixteen Major Odùson a long Ifá tray called (Atẹnọ) for thepeople from Ilé Ifẹ that migrated toỌ yọÌjẹbú, Abẹokuta and other places so theycan continue to divine with them. That iswhere in some Ifá initiation the same Ifáboard is carried by the new initiate tothe grove of Odù ( Igbódù ) while theysings. Tẹnọ tẹnọ tẹnọ ire 2ce.Ẹ mama jẹo se oẹma ma jẹ ó yẹ, Tẹnọ tẹnọ tẹnọ"rè.As the people were going on theirjourney back to their founded cities withthe Ifá board and the printed major Odùs

in their hands crossing the rivers andmountains. Èṣù became wind and blewoff the Iyẹrosun and part of the printedOdùs. By the time they all got to theirdifferent domains the arrangement of theOdùs had been disturbed. Theyconsulted with each other and came upwith the arrangement of the Odùs that areused in Ọ yọ and Ijẹbu today. Whichever arrangement a Babaláwo choosesto use, one just have to be consistent. He/ she will still arrive at the sameconclusions. Ifá is Ifá everywhere yougo in the world.

Ojú Odu

mérìndínlógún 1 2 3 l lll ll ll ll

l l ll ll l l l l ll ll l l l l ll llll ll Èjì Ogbè Ọ yẹkúméjì Ìwòrì méjì 4

l l

ll ll ll ll l l Èdí méjì

5 6 7 l l ll ll l l

ll ll ll ll l l ll ll ll ll ll ll llll l l ll ll Ọ bàrà méjì Ọkànràn méjì Ìrosùnméjì 8

ll ll

ll lll l

l lỌ wọnrín méjì

9 10 11 l l ll ll l l

l l l l l l l l l l ll ll ll ll l l ll Ògúndá méjì Òsaméjì Ìrẹtẹ méjì

Èjì ẹlẹmẹrẹ 12l l

ll lll ll lÈtúrá méjì

13 14 15 ll ll ll ll l l

ll ll l l ll ll l l ll ll l l ll llll ll l l Ètúrúpòn méjìÌká méjì Ọ sẹ méjì

Ọ lọgbọn méjì16ll ll

l lll lll lỌ fún méjì

Ọràngún méjì ÀpólàOgbè

17ll l

ll lll lll lOgbè-yẹkú 18

ll l

l l

l lll lOgbè-wòrì 19

l l

ll l ll l l l Ogbè-dí 20

l l

ll l

ll lll lOgbè-bàrà

21ll l

ll lll ll lOgbè-kànràn 22

l l

l lll lll lOgbè-ròsún

25ll l

l l

l ll lOgbè-sá

Ogbèríkà 26l l

l lll ll lOgbè-rẹtẹ

Ogbè wáat ẹ 23ll l

ll ll ll lOgbè-wọnrín

Ogbè w ọnlé 27l l

ll ll ll lOgbè-túrá

Ogbè alárá 24l l

l ll lll l

Ogbè-gúndá

Ogbè-y ọnú28ll l

ll lll lll lOgbè-túrúpọn

Ogbè tọmọpọn

29ll l

l l ll l ll l Ogbè-ká 30

l l

ll l l l ll l Ogbè-sẹ 31

ll l

l lll ll lOgbè-fún Àpólà Ọyẹkú

32 33 34 35 l ll ll ll l ll lll

l ll l ll ll l ll ll l ll l ll ll lll ll l ll ll ll l ll ll ll Ọyẹkú -logbè Ọ yẹkú -bìwòrì Ọ yẹkú -dí Ọyẹkú -bàrà

36 37 38 39 ll ll l ll ll lll ll

ll ll l ll ll ll l ll ll ll ll ll l ll ll l ll ll ll l ll ll ll Ọ

yẹkú -pelékan Ọ yẹkú -rosùn Ọ yẹkú -wọnrínỌ yẹkú -gúndá

Ọ yẹkú–kànràn

40 41 42 43 ll ll l ll l llll ll

l ll l ll ll ll ll ll l ll ll ll l lll ll l ll l ll l ll ll ll Ọ

yẹkú -sá Ọ yẹkú -rẹtẹỌ yẹkú–túrá Ọ yẹkú-túrúpé

44 45 46 ll ll l ll ll ll

l ll ll ll l ll ll ll l ll ll ll llll ll ll l ll Ọ yẹkú -ká Ọyẹkú ọsẹ Ọ yẹkú ọfún

Àpólà Ìwòrì

47 48 49 50 l ll ll ll l ll ll

l l ll l ll l ll l l l ll l ll l ll ll ll ll ll l ll ll ll Ìwòrì-Ogbè ÌwòrìỌ yẹkúÌwòrì-èdì ÌwòrìỌ bàràll ll l ll

ll l l l ll l ll l l ll ll llÌwòrìỌ kànràn Ìwòrì-

rosún ll ll

ll ll ll llÌwòrì-wọnrín l ll

l ll lll llÌwòrì-gúndá

55 56ll ll l ll

l l ll l l l ll l l ll l llÌwòrìọsá Ìwòrì-rẹtẹ 57

l ll

ll ll ll ll

Ìwòrì-túrá 58

ll ll

ll ll lll llÌwòrì-túrúpọn

59 60 ll ll l ll

l l ll l ll l l l ll ll ll llÌwòrì-Àyọká ÌwòrìỌ sẹ61

ll ll

l lll ll llÌwòrì-Òfún

62 63 l l ll l

l ll ll ll l ll ll ll l l ll lÈdí-gbè Èdí-yẹkúÀpólà Èdí

64ll l

l ll l ll ll l Èdí-wòrì 65

l l

ll ll ll ll ll l Èdí-bàrà

66 67 l l ll ll

l l ll ll l l ll ll l l ll ll Èdí-kànràn Èdí-rosùn 68

ll ll

l ll lll llÈdí-wọnrìn 69

l l

ll llll lll lÈdí-gúndá ll l l l l l

l ll l ll ll ll l ll ll ll l ll l l ll l l Èdí-sá Èdí-reteÈdí-túrá ll l

ll lll llll lÈdí-túrúpọn

74 75 76 ll l l l ll l

l ll ll ll l ll ll ll l ll ll ll ll lll l l l Èdí-ká Èdí-sẹÈdí-fún

Àpólà Ọ bàrà 77 78 79l l ll l ll l

l ll ll ll l ll l ll ll ll l ll l llll ll ll ll Ọ bàrà-ÒgbèỌ bàràọyẹkú Ọ bàrà-wòrì

81 82 83 ll l l l ll l

ll ll l ll ll ll ll ll ll ll l ll lll ll ll l ll Ọbàràọkànràn Ọ bàràrósùn Ọ bàrà-wọnrínỌ bàrà-gúndá 80

l l

ll ll

ll lll llÒbàrà-èdì

84l l

l ll l ll ll ll

85 86 87 88 ll l l l l l ll l

l ll l ll ll ll ll ll l ll ll ll l lll ll l ll l ll l ll ll ll Ọbàràọsá Ọ bàrà-rẹtẹ Ọbàrà-túrá Ọ bàrà-túrúpọn 89 90 91

ll l l l ll l

l ll ll ll l ll ll ll l ll ll ll llll ll ll ll ll Ọ bàrà-ká ỌbàràỌ sẹ Ọ bàràỌ fún

Àpólà Ọ kànràn92 93 94 95 l ll ll ll ll lll ll

l ll ll ll l ll ll ll l ll ll ll l llll ll l l ll l ll l l l Ọkànràn -Ogbè Ọkànràn-yẹkú Ọkànràn-wòrì Ọkànràn-dí

96 97 98 99 l ll l ll ll ll lll

ll ll l ll ll ll l ll ll ll ll ll lll l ll ll l ll l l l ll l Ọkànrànọbàrà Ọkànràn-rósù Ọkànràn-túrá Ọkànràn-túrúpọn

100 101 102 103 ll ll l ll

l ll ll ll

l ll l ll ll ll ll ll l ll ll ll l lll ll l l l l l l ll l Ọkànrànọsá Ọ kànrànrẹtẹ Ọ kànràn túrá Ọkànràn-túnpọn

104 105 106ll ll l ll ll ll

l ll ll ll l ll ll ll l ll ll ll ll lll l l l Ọ kànràn-ká Ọkànrànọsẹ Ọkànrànọfún 107

l l

l ll lll llÌrosùn- Ogbè Àpólà

Ìrosùn

108 109ll l ll l

ll l l l ll ll l ll ll ll ll llÌrosùnỌ yẹkú Ìrosùn-wòrì 110

l l

ll lll lll llÌrosùn-èdì

111l l

ll lll llll ll

ÌrosùnỌ bàrà 112 113

ll l ll l

ll l ll lll ll l ll l ll l ll ÌrosùnỌkànràn Ìrosùnọwọrín114

l l

l ll llll llÌrosùn-gúndá

115ll l

l ll lll ll

ÌrosùnỌ sà 116 117

l l l l

l l ll l ll ll l ll l ll l llÌrosùn-rẹtẹ Ìrosùn-túrá 118

ll l

ll l

l llll lÌrosùn-túrúpọn

119ll l

l lll llll llÌrosùn-ká

122l ll

l ll l l l l Ọ wọnrín -ogbè Ọ wọnrín ọyẹkúỌ wọnrín -wòrì Ọwọnrín -èdí 120 121

l l ll l

ll l l l

l ll ll llll ll l llÌrosùnọsẹ Ìrosùnọfún

Àpólà Ọ wọnrín 123124ll ll ll ll

ll ll l llll l l lll l ll l

125

l ll

ll ll ll l l l l ll ll ll l ll l ll

ll ll ll ll l ll l ll ll l ll l ll ll l ll l l l ll l ll l

Ọ wọnrín -bàrà Ọwọnrín -kànràn Ọwọnrín -rosùn Ọwọnrín -gúndá

130 131 132 133 ll ll l lll ll ll ll

l ll l ll ll ll ll ll l l ll l l l ll l l l l l l ll l Ọ wọnrín -sá Ọ wọnrín -rẹtẹ Ọ

wọnrín -túrá Ọ wọnrín-túrúpọn

134 135 136ll ll l ll ll ll

l ll ll ll l ll ll l l l ll l ll l lll l l Ọ wọnrín–ká Ọwọnrín-sẹ Ọ wọnrín -wọfún

Àpólà Ògúndá 137 138l l ll l

l l ll l l l ll l l ll ll llÒgúndá-ÒgbèÒgúndá-yẹkú 139

ll l

l ll l

ll llÒgúndá-wórí 140

l l

ll lll ll llÒgúndá-dí

141 142

l l ll l

ll l ll lll l ll lll ll l llÒgúndá-bàrà Ògúndá-kànràn 143

l l

l l

ll lll llÒgúndá-rosùn 144

ll l

ll lll ll llÒgúndá-wọnrín

Ògúndèrinll l

l ll ll llÒgúndá-sà l l l l ll l

l l ll l ll l ll l l l l l l ll l llll ll Ògúndà-reteÒgúndá-túrá Ògúndà-

turùpọn

149ll l

l lll ll llÒgúndá-kà 150 151

l l ll l

ll l l l l l ll l ll ll l llÒgúndá-sẹ Ògúndá-fún

Àpólà Ọ sá

152l ll

l ll l

l lỌ sá-ogbè 153 154 155

ll ll ll ll l ll

ll l l l ll l ll l l l ll l ll l ll ll l Ọ sá-yẹkú Ọ sá-wòrìỌ sá-dí

156l ll

ll lll lll lỌ sá-bàrà 157 158 159

ll ll l ll ll ll

ll l l l ll l ll l ll l l l l l ll ll l Ọ sá-kànràn Ọ sá-rosùn Ọ sá-wọnrín

160l ll

l ll lll lỌ sá-gúndá 161 162163

l ll l ll ll ll

l l ll l ll l ll l l l l l l l l l lll Ọ sá-rẹtẹ Ọ sá-túrá Ọsá-túrúpọn 164 165166

ll ll l ll ll ll

l l ll l l l ll l ll ll ll l ll l lll l l Ọ sá-ká Ọ sá-sẹ Ọsá-fún

Àpólà Ìr ẹtẹ167 168 169 170 l l ll lll l l l

l l ll l l l ll l l ll ll ll l ll llll l l ll l ll l l l Ìrẹtẹ-Ògbè Ìrẹtẹ-ọyẹkúÌrẹtẹ-wòrì Ìrẹtẹ-dí

171 172 173 174 l l ll l ll ll l

ll l ll l l l ll l ll ll ll ll ll lll ll ll l l l ll l ll l ÌrẹtẹỌbàrà Ìrẹtẹ-ọkànrànÌrẹtẹ-rosùn Ìrẹtẹ-Ọwọnrín

Àténnurósù

175 176 177 178 l l ll l ll ll l

l l l l ll l ll l l ll l ll l ll ll lll l l l l l ll l Ìrẹtẹ-gúndáÌrẹtẹ-Òsà Ìrẹtẹ-túráÌrẹtẹ-túrúpọn

Ẹ sẹkanọlà 179 180181 ll l l l ll l

l l ll l l l ll ll l ll ll ll ll l lll l l Ìrẹtẹ-kà Ìrẹtẹ-ÒsèÌrẹtẹ-ọfún

ODÙ KÍNNÍ:È J Ì O G B È ORÍ KÍNNÍ

Ìrẹtẹ-alájé27

Àpólà Òtúrá l l

l lll ll lÒtúrá-Ògbè

Òtúrá-oríre Òtúrá-Oríkọ ll l

ll llll lll lÒtúrá-yẹkú ll l l l

l ll ll ll l l ll l ll l l lÒtúrá-wòrì Òtúrá-dí

186l l

ll llll lll lÒtúrá-bàrà 187

ll l

ll llll ll lÒtúrá-kànràn 188 189

l l ll l

l ll ll ll ll l l l ll l l lÒtúrá-rosùn Òtúrá-wọnrín

190l l

l lll l

ll lÒtúrá-gúndá 191

ll l

l ll l l l l Òtúrá-sá 192193

l l ll l

l ll ll ll

ll l l ll l ll lÒtúrá-rẹtẹ Òtúrá-túrúpọn

194ll l

l ll ll lll lÒtúrá-ká 195

l l

ll ll l l ll l Òtúrá-sẹ 196

ll l

l llll ll lÒtúrá-fún

197l ll

l lll ll llÈtúrúpọn-gbé ÀpólàÈtúrúpọn

198ll ll

ll llll lll llÈtúrúpọn-yẹkú 199200

ll ll l ll

l ll ll ll l l ll l ll ll l llÈtúrúpọn-wòrìÈtúrúpọn-dí l ll ll ll l ll

ll ll

ll ll ll ll l ll ll ll ll l ll l ll ll l ll ll l ll ll ll l llÈtúrúpọn-bòràÈtúrúpọn-kànrànÈtúrúpọn-rosùn Ètúrúpọn-

wọnrín

205 206l ll ll ll

l ll l ll l l l l ll ll l llÈtúrúpọn-gúndáÈtúrúpọn-sá 207 208

l ll l ll

l ll ll llll l l l

l ll l llÈtúrúpọn-rẹtẹÈtúrúpọn-túrá

209 210ll ll l ll

l ll ll ll ll l l l ll ll ll llÈtúrúpọn-káÈtúrúpọn-sẹ 211

ll ll

l llll ll llÈtúrúpọn-fún

Àpólà Ìka 212 213l ll ll ll

l l ll l l ll ll ll l ll ll ll

Ìká- Ògbè Ìká- yẹkú

Ìká- gbèmí214 215 ll ll l ll

l l ll l l ll ll ll ll ll l llÌká- wòrì Ìká- dí

216 217l ll ll ll

ll l ll l ll ll ll ll ll ll l llÌká- bàrà Ìká- kànràn218 219

l ll ll ll

l l ll l ll ll l ll ll ll l llÌká- rosùn Ìká- wọnrínl ll ll ll l ll

l l l l l l l ll l ll ll ll ll ll l

ll l ll Ìká- gúndá Ìká- sáÌká- rẹtẹ l ll

ll l ll ll l ll Ìká- túrá

224 225 226 ll ll l ll ll ll

ll l ll l l l l ll l ll ll ll ll llll ll l ll Ìká- túrúpọnÌkáọsẹ Ìkáọfún

Àpólà Ọ sẹ 227 228229 l l ll l ll l

l ll ll ll l ll l l ll l l l l ll llll ll ll Ọ sẹ Ogbè Ọ sẹyẹkú Ọ sẹ wòrì

Ọ sẹ dúdú 231 232 233l l ll l l l

ll ll ll ll l ll ll l ll l ll l l ll

l ll ll ll Ọ sẹ -bàrà Ọ sẹ-kànràn Ọ sẹ- ìrosùn230

l l

ll ll ll l l ll Ọ sẹ dí

234ll l

ll lll ll llỌ sẹ -wọnrín

235 236 237 l l ll l l l

l ll l ll l ll l l l l ll l ll ll lll l ll Ọ sẹ- gúndá Ọ sẹ-sá Ọ sẹ- rẹtẹ 238

l l

ll lll ll llỌ sẹ- túrá

Ọ sẹ Awúrelà 239ll l

ll ll

l lll llỌ sẹ- túrúpọn 240 241

ll l ll l

l ll l ll ll l ll l ll ll l ll Ọsẹ- ká Ọ sẹ- fún

242l ll

l ll lll lỌ fún- ogbè Àpólà Ọfún

243 244 245 ll ll ll ll l ll

ll l l l ll l ll ll l ll ll ll ll lll l l l Ọ fún- yẹkú Ọfún- wòrì Ọ fún- dí

246l ll

ll lll llll lỌ fún- bàrà 247 248249

ll ll l ll ll ll

ll l l l ll l ll ll ll ll l ll l l lll l l Ọ fún- kànràn Ọfún- rosùn Ọ fún-wọnrín

250l ll

l ll llll l

Ọ fún- gúndá

254ll ll

ll l l ll ll l Ọ fún-òtúrupọn Ọ fún- ká Ọfúnọsẹ 251 252 253

ll ll l ll l ll

l l l l ll l l ll ll ll l ll l l l ll l Ọ fúnọsá Ọ fún-rẹtẹ Ọ fún- túrá

255 256 ll ll l ll

l l ll l ll ll l ll ll l ll l

ODÙ KÍNNÍ:È J Ì O G B È ORÍ KÍNNÍ

Olúmini jìnmini,Ló dífáfúnỌ rúnmìlàNíjọ tí tíkú àti àrùn n kan ilé rẹreTí gbogbo Ajogún ikún kán ilé bàbá lọ

Tí bàbán f"oojojumo la àla kálàáTí ón fi ojojúmọ sùn orun ìsùn kúusùn,Wọn ní kíỌ rúnmìlà rúẹbọ;Bàbá gbéẹbọ, ó rúbọ,Ïjẹ ikú wòlé, ikú o le fọhùnOlúmini jìnmini;Àrùn wọlé, àrùn kò lee fọhùnOlúmini jìnmini;Ibi gbogbo wọlé, wọn ò le fọhùnOlúmini jìnmini,Rírúẹbọ ló maan gbeniKòrú kò tù kìí gbènìyànKò pẹ, kò jìnnàIfá yíò bá ní ní jẹbútú ireIbi ire ni wọn yío bá ni lẹsẹỌbàrìsà

I. ÈGÌOGBÈ Olúmini, Jìnmini, (ownerof forgiveness)

Divine forỌ rúnmìlà,The day that Ikú (Death) and Àrùn(Sickness) were in his house; when allnegativity was going to the father"shousewhen Bàbá was having nightmares

When he was having bad sleep;Ọ rúnmìlà was asked to make sacrifice;Father headed and made sacrificeWhen Death enters his house, deathbecame dumb; Olúmini, Jìnmini

All negativity came into Ọrunmìlà"shouse but couldn"t speak Olúmini,Jìnmini (owner of forgiveness)Making sacrifice befits and saves onefrom evil;Making sacrifice does not pay one

Not to long; not too farIfa will find one in abundance ofpossibilities In a good place we will befound at the foot ofỌbarìṣà

Àlàyé:Ọ rúnmìlà was worried that Ikú, andÀrùn were coming to his house to killhim. So he went to his Awos, Olúmini,Jìnmini, they divined for him and castÈjìogbè, andỌ rúnmìlà was told to makea sacrifice.

Sacrifice:

Eku méjì (2 rats); Ẹja méjì (2 fish); Obìméjì (2 Kola nuts); Orógbó méjì (2Bitter kola); Atare méjì (2 Guinea

peppers); Epo pupa (2 tins of palm oil);Egbèjì Owó (2000 cowries)

Explanations/Interpretation:Olúmini,jìnmin is the Lord that forgives.In the Odù ; Ifá reveals that it is veryimportant to forgive others when they dowrong to us. If One can lean to forgive,the negativity of the world will forgiveand spear the one that forgives others.Even in the Bible,It states in the Lordprayers that “Forgive us as we forgivethose who sin againstus.” Forgiveness isalso a form of sacrifice. The client thatconsulted Ifa should try to forgive others,so that his/her life will be peaceful.Sacrifice to be made to Egúngún and Ọrúnmìlà. The Babaláwo should

make the sacrifice with the clients withitems ofẸbọ. Client makes theẸbọIn Odù Èjìogbè, it is stated that when theclient makes thesacrifice, Death and Sickness, thoughthey appear in his household, willnot be able to affect or harm him. TheBabalawo explains that it isworth the sacrifice. One should rathermake the sacrifice at all costs.

Ifa says those that make the sacrificewill be found in abundance ofprosperity. It is in abundance ofprosperity that you found us at the footofỌbarìṣà (Ọbàtálá).

È J Ì O G B È

Olóòtọ tí n bẹ láyé kò pógúnSìkàsìkà ibẹ kò pẹgbẹfà,Ọjoọ lọ títí kò jọrọ ó dunni;A dífá fúnỌ rúnmìlàBẹẹni kò dun akápò,Alágùnalà paradàỌ rúnmìlà paradàKó wá fún mi lájéỌ rúnmìlà paradàKó wá fún mi lọmọAlásùwàdà paradàỌ rúnmìlà paradè, kó wá fúnmi ní iregbogbo; Alásùwàdà paradàỌ rúnmìlà paradà, kí ó wá;ṣe oungbogbo tí mon fẹ, Alásùwàdà paradà.The truthful people that are left in theworld are not even 20.The wicked ones are up to 1,200.

One nickname of a Babaláwo,So much times has lapsed that any matterhas been allowed to be healed.(nickname of Babaláwo) Together theypassed Ifa forỌ rúnmìlà; when a matterwas bothering (akápò) and not botheringOrunmila

ODÙ KÍNNÍ: È J Ì O G B È ẸSẸ KẸTA

Ọ sán níỌsan pẹ,Òru ní, òru pẹ,Òru ní kò kan bàbá mẹẹsìn lẹsẹpínpínpín, A dífá fún oríẹni,Oríẹnin tọrùn bọ wá sóde sálayé, Wọnní kí ó rubọ,Ó gbẹbọ,Yio wá gbeni báyí o,Oríẹni kíi gbe ní tì,

A dífá fún ìyáẹni,Wọn ní kí ó sàkálẹẹbọ níṣíṣe;Ó gbẹbọ, ó rubọ,Yio wa gbeni báyí o;Ìyáẹni kii gbeni i tìLó dífá fún bàbáẹni;Bàbáẹnin tiọrun kó wálé ayé

W ọn níẹbọ nì ki o rú,Ó gbẹbo, ó rúbọ,Kíó wá gbeni báyí o,Bàbáẹni kii gbeni i tì,Ló dífá fún ikín ẹni,Ikin ẹnintọrun bọ wálé ayé,Wọn ní kí ó rubọ,Ó gbẹbọ, ó rúbọ,Ó gbẹbọ, ó rúbọ,Ó gbẹbọ,

Yío wà gbé ni, a rúbọ bàyí o, Ikínẹni kiigbeni i tìKò pẹ kò jìnnà,Ẹ wá bá wa ní jẹbútú ire; Ibi ire laa banilẹsẹọbàrìsà

Chapter 3

The afternoon did not last for ever (aliasof a Babaláwo) The night did not lasttoo long;The night did not keep the huffs on thehorse legs,

so tight for so long (alias of anotherBabaláwo) All cast Ifa divination ofone"s head

The head (Orí ẹni): One"s own heading

from Heaven to Earth; They told Oríẹni(One"s head) to offer sacrificeOne"s head yielded to the advice tomake sacrifice. It will favorone"s life.

He cast Ifa divination for one"s motherOne mother was coming from Heaven toEarth. She was told to be prepared tooffer sacrifice; She listened to theadvice and offered the sacrifice. Thisone will now be favored.

Explanation/Interpretation:The Odù advise the client to haveperseverance and hope. In time thingswill change for the better. Ifá had alwaysbeing the energy that gives hope forpeople. Ones own head (Oríẹni) wastold to make sacrifice from heaven. Orí

became the element that the other partsof the body serve. The client shouldworship his/her head . Ifa says that Onesown mother is like a small god .Therefore the client should worshiphi/her mother in order that the life of theclient will be favorable.

Offerings / Ẹbọ.The client should give something goodfor his /her mother. Learn to appreciateones own mother is very essential in thisOdù The client should makeẸbọ to OnesInner head(Oríẹni) Offerings are , ObìOrógbó, Agbọn, Atare,Oyin tàbí Ìrèké.Owó awo.

ODÙ KÍNNÍ E J Ì O G B È ẸSẸ KẸRIN

Kó bí ẹni tagi,Ìlébe kò se ju pèsì;Ló dífá fún Ọ rúnmìlà,Tón lọra ìhéréherè lẹrú lọjàèjìgbòmẹkùn; Ó ní ìhéréherè lan jẹkù,Ìhéréherè lán jẹ ẹja,Àti òkun tọsà wa j"orí erínlá;A kíiṣe ribiti te rin nífè o òdáyé;A kiiṣe yẹkẹtẹ tóẹfọn,Èlúkẹlú kíi tóọọni,Ọjàkọjà kíi tóọjà Àgbále;Òkunkókun kíi tó Òkun yèmidèrègbéYèmidèrègbè ní an pè olókun;Òrúnmìlà ni ká wọn ní ibú,

Mo ní ka w ọn ní orò,Ó ní gbọgbọrọ lọwọ yọ jorí,Dedere ni màrìwòọpẹ yọ ju ọgọmọ,

T"èmí yọ, tèmí yọ, ni akọ nkéTi yèsí ló maa yọrí jù,Dedere ìhà mi; á yọ orí jù,Dedere.

Chapter4 Ko bíẹni tagí (alias ofBabaláwo) Sounds like a hard windÌlébè kòṣe jù pẹsìYou cannot throw, Ìlébe to raise Èsì.

The two Babaláwo cast Ifá divinationfor Ọ rúnmìlà When he was on his wayto buy Ìhéréherè (name of a slave) At themarket of Òjùgbomẹkùn (the World).Bit by bit we eat the head of a rat.

Bit by bit is the way we eat the head of afish.We came from across the Sea and from

across the Lagoon to eat the head of anelephant; There is no little person in IfẹOÒdáyé (The Ancient City of Ifẹ)No one can be as fat as the elephant.

No one can be as wide and fat as theBuffaloElúkélú Kíí to (Ọọnì-) No King is as high as the one of Ifẹ;No strap is as long as the strap ofÀgbàlééThe earth is referred to, as the strap thatties the Universe together. No rope is aslong as the strap of Yèmiderègbé

Yèmidèrègbé is the name that we callthe seaỌ rúnmìlà says we should measure itvertically;

I say we should measure it horizontally;The arm when stretched upward isalways higher than the head. The palmfrond is always longer than the freshpalm leaves.

I am out; I am out says the spear.Who"s going to be the highest?Dedere my success will be the highestDedere.

Explanation/Interpretation.The Odù advises the client to take timeand take life easy; Ifá says it is bit by bitwe eat the head of a fish. It means thatslowly with great care one can achievesuccess in a difficult situation. The clientwill always make head way in life. It is

a prayer and an invocation to makeheadway in life. When the arms arestretched upward is always higher thanthe head. The client will be higher thanhis or her mates.

Offerings/Ẹbọ: Epo pupa,Ọtí,Ẹran, Erin,Ẹfọn,Owóẹyọ.Ìjẹ, Ìmu, Owó awo.

ODÙ KÍNÍ È J Ì O G B È ẸSẸ KARÙNKíỌ dúndún mú n epo,Kí tẹtẹ mu iyọ;Ló dífá fúnỌ rúnmìlàNígbà tóỌ rúnmìlàn jaye líle;Wọn ní kí bàbá rúẹbọ;

W ọn ní kí ó rú;Ewé ifá,ọdúndún, tẹtẹ, rinrin,

Kúpẹrọ àti wọrọwọ, Iyọọbẹ, àti epopupa; Wọn kó gbogbo rẹ pọ, Wọn fi sefáfun un, Ayé, Ọ rúnmìlà wá dẹrọ; Ó wá nyin awo;Àwọn awo yin ifá

Chapter 5 LetỌ dúndún (a vegetablelike spinach) take palm oil and let tẹtẹtake salt (nickname of the Babaláwo thatcast Ifá divination forỌ rúnmìlà whenỌrúnmìlà was leaving a very difficult life.

They advised Ọ rúnmìlà to offersacrifice;They advised him to sacrifice these Ifá -leaves:Ọ dúndún, Tẹtẹ, rìnrìn, Kúpérò,Wòròwó. & Table salt and palm oil.They then combined everything and

made medicine forỌrunmìlà"s life tobecome very easy

He then praises the Babaláwo. i.e., LetỌ dúndún (the Babaláwo that cast the Ifadivination forỌ rúnmìlà) fetch palm oiland tẹtẹ to bring table salt.When he was experiencing difficulty inhis life.Now the Creator, let my life be easy indurability. Let my life be easy.

Explanation/Interpretation.WhenỌ rúnmìlà was experiencingdifficulty in his life, he went to theBabaláwos to find out what he could doto make his life better and easier.Ọrúnmìlà was advised to offer sacrifice ofIfá-leave as a feast. He listened to the

advice by making the sacrifice and lifebecame easier. Making a feast hadalways been the way we give thank inthe traditional culture.Ọ rúnmìlà teachesus to be generous and shear with ourfellow brothers and sisters. Cookingfood and feeding people is one of thegreatest ways of shearing love. Theclient should make a party for thepeople.Ọrunmìlà"s life becomes mucheasier.

He was very appreciative of hisBabaláwos and was singing to theirpraise. He was singing: LetỌ dúndúnbring palm oil and let tẹtẹ bring tablesalt and let us have a feast.

Ritual/ Ẹbọ Rírú:The client is to prepare a feast and invitethe Awos to come and dine with him orher while singing their praise. Ask theBabaláwo to pray for him or her so thathe or she may have abundance and aneasy life. An offering of food to theancestors, Ilẹ and Èṣù should be giving.Money may be giving in return for theBabalawo"s blessings.

ODÙ KÍINÍ È J Ì O G B È ẸSẸ KẸFÀ

Èbìtìpa ilé ni i gb ẹ;Wọ ilé nígbẹ tẹrútú,Ló dífá fúnỌlọmọ àgbìtì,Tí ó tóríọmọ dáfá;Wọn ní kí ó rúẹbọ,Ìkòkò mẹrin;

Eku mẹrin,ẹja mẹrin,Ọlọmọ àgbítí rú ẹbọ,Ọmọ rẹ wá pọ,Ọlọmọ àgbítí lan pèọgẹdèỌmọ kíi tán níọwọ yèyéỌmọ wẹrẹ kìí tán ní ìdíọgẹdẹ

Chapter 6 Ẹbìtì pa ilẹ níìgbẹ is an alias of theBabaláwo Wọ ilé ní ìgbẹ turutu. (Whenthe trap in the woods hits, it hits theground). Cast Ifá forọlọmọ-Àgbìtì (Name of aClient) Who went for Ifá consultation becauseshe wanted to bear children.

She was told to make offerings;

To make an offering of 4 pots, 2 rats, 4fishỌlọmọ Àgbítì listened to the advice andmade the offerings. She was then blessedwith many children.

Ọ lọmọ Àgbítì is the name we callplantainThere are always children in the houseof her mother. There are alwaysoffspring at the base of the plantain tree.Àlàyé/Explanations;Ọlọmọ Àgbítì was craving for children.It seemed she was not able to have themso she went to the Babaláwo.Ẹbìtì pa Ilẹní gbẹ, Wọlẹ nílẹ turutu, they cast Ifádivination for her. They advised her tomake offerings so that she would have

children. She made the offerings and shebecame blessed with many children.Then there is always abundance ofoffspring at the base of the plantain tree.Plants and the animals are creation andrepresentation of the manifestation ofGod. The plantain is referred to as anentity that continues to regenerate evenafter it is cut down. The plantain alwaysgrows back. The small plantain plantsare the children of the large plantainplants. It is an indication that the clientwill always be. The offspring"s of theclient will always grow to carry on.

Ẹ bọ: The offerings are to be made bythe Babaláwo that did the divination.Ẹbọwill be possible by the Babaláwo with a

question using the opele. However, itmust include the 4 pots, 4 rats, 4 fish.The fish used in most sacrifice is usuallythe catfish unless otherwise specified.Babaláwo will make these offeringswith incantation for the Client. He willuse his ase to command prayer andblessings for the client. Àbọrú-ÀbọyèÀbọ-ṣíṣẹ.

È J Ì O G B È ẸSẸ KÈJE

È J Ì O G B ÈIgbó ni igbó iná,ọdàn niọdàn oòrùn, Adífá fúnỌ rúnmìlà,Níọjọ tí ifán lo fíọwọÀbíkú bọlẹ ní kòtò àtìtànNígbàtíỌ rúnmìlàn bí àbíkúÓ tọ àwọn awo lọ,

Wọn níẹbọ ni kí órúÓ sì rú ẹbọ,Láti ìgbà nàà ni àbíkúTi dáọwọ dúró lára àwọn obìnrin Ọrúnmìlà.

Chapter 7

The forest is of fire which is vanity.The desert is a desert of dryness.They cast Ifa forỌ rúnmìlà,The day thatỌ rúnmìlà was going to buryabiku in a pit at a dump. Bury abiku in apit at a dump. Never to base àbíkúanymore. (Àbíkú children are born todie young)

When Ọ rúnmìlà was having àbíkú, hewent to the Babaláwos

They told him to make offerings;He made offerings,Since the time that he made the offerings,The wives ofỌ rúnmìlà stopped givingbirth to children that will die as infants.Àlàyé: When the wives ofỌ rúnmìlàwere bearing àbíkú children, he went tothe Babaláwos to inquire what he coulddo to put an end to it. Àbíkú is a subjectto be discussed on its own. They arechildren born and they die very young tocome back again. Some times in thesame mother and father or the samefamily. They continue to torture theirparents by being born and dieing sofrequently to the point that the parent hasto do some spiritual and ritualistic toappeal to those children"s spirit to allow

them to stay.Ọ rúnmìlà was advised tomake offerings which he did. Thatstopped the àbíkú from being born by thewives ofỌ rúnmìlà.

Ẹbọ: TheẸbọ should be prescribed bythe Babaláwo, asking theọpẹlẹ whatẹbọ.TheẸbọ could be presented to Èṣù andÈgbè. Ẹbọ á fín,Ẹbọ á sì dà.

È J Ì O G B ÈODÙN KÍNÍ ẸSẸ KẸJỌ Orógbó,Òsùgbó Ajá ni rọ tìpẹtìpẹ,A dífá fún Igún,ọmọ olojogboloro,A lu kín ba wọn gbé òdeọra,À kíi rí opepe Igún látìtàn,Orógbó kangẹ, kàngẹrẹ, kàngẹrẹ ní IfẹOrógbó kàngẹrẹ,

Igún ní kini òun yìoṣe?Tí òun yìo fi di arúgbó,Wọn níẹbọ ni kí órú,Igún rú ẹbọ, wọn sì gbọn ìyẹ ifá lee lórí

Orí Igún wá n funfun,Bíẹni pé, ówú iwú;Láti ìgbà nàà lorí Igún tí maan funfun Akìí sì mọ ọmọdé igún; Ifá, ní; A ó dàgbàA o si da arúgbó

Chapter 8

Orógbó, Òsùgbó, Àjà ní r ọ típẹtípẹ(alias of a Babaláwo)It could mean that the Bitter Kola of adeceased Awo is usually very tough. Itmight have been left for a long timebecause it means a very old Awo that

passes.

Orógbó, Òsúgbó, Àjà is very tough.Ifa was cast for the vulture, the sonofọlọjọgbọrọShe was told that he will not be able tolive in the town ofỌ ra; e.g. where therewas prosperity people will not find astrong and young vulture in the dump.

Orógbó represents longevity usually in Ifẹ. In Ilé-Ifẹ there are very old people;Orógbó is very old usually lastIgúnnugún (vulture) asks what shall bedone so he can have a long life.

He was told to make offeringsThe Vulture made the offerings. Ifa

powder was poured on his head. Hishead became white. Notice the head ofthe vulture. Since then the vulture"s headis usually white.

ODÙ KÍNNÍ: È J Ì O G B È ẸSẸKẸSAN Ọ runmìlà ni o dìẹ lẹsẹ nmuẹsẹ;Mo ní ó diẹ lẹsẹ nmú ẹsẹ;Ó ní okoo múnẹsẹ tirẹ kò mún jàỌ rúnmìlà ní ó díẹlẹsẹ mún ẹsẹMo ní ó dìẹẹ lẹsẹ mún ẹsẹÓ níọgbọn mún ẹsẹ tirẹ kò mún jàỌ rúnmìlà ní ó diẹlẹsẹ mún ẹsẹMo níẹlẹsẹ mún ẹsẹOnì ogójì mún ẹsẹ tirẹ kò mún jàMo nínjẹ Bàbá mi àgbònmirègún tanimún tìrẹ? Ó níẹwádọta nìkan ló mún ẹsẹ

tirẹ jà Nítorí a kíí ká owó ká owóKí a gbàgbéẹwádọta,Ifá ní, A ó báẹsẹ jà

Ifá ní; wọn kò ní gbàgbé Ẹni tó dà ifá níibiẹ.

Chapter 9 Ọ rúnmìlà says it is time totake action. I say it is time to takeposition; (Okòó) 40 takes its actionnever finish up;Ọrunmìlà says it"s time to take position,He says 30 took its action never finishup

Ọrunmìlà says it"s time to take actionI say it"s time to take positionHe says 40 took its position never tofinish up.

Then I ask, my father(Àgbọnmèrègún)Ọrunmìlà"s name) Whofinishes?

He said 50.

Because when we count money, there isalways 50 denominations, e.g. forcounting money in 50, 100, 20, 10, etc.We never leave out 50.Ifa says we will accomplish our goals.

Ifá says the one that Ifá cast for willnever be forgotten.

Àlàyé:The client should be advised to alwaysfinish up anything that he starts. To haveperseverance and endurance. Ifá speaks

about time in this Odù. When its time todo something . It should be done. Theold Awo takes his time to do things.Toalways try and accomplish one"sgoals and do well; they will beremembered by those acts.Ẹbọ:The client should do offerings of: 20Okra, 3 corn and beans. The food shouldbe shared by all the people.

ODÙ KÍNNÍ È J Ì O G B È ẸSẸ KẸWÁ

Ọ rúnmìlà ní ó di hinMo ní ó di imi sinsin;Ó níẹni tó bá fi omi rúẹbọ,Ðṣe lóóo sinmiỌ rúnmìlà ní ó di hin,

Mo ní ó di imi si nsinÓ níẹni tó bá fi iyọ rú ẹbọ Ð ṣe niọrọ rẹndùn,Ọ rúnmìlà ní ó di hin, Mo ní ó di imísinsin

Ifá ní kí a gbé igbá omi tútùA ó rẹ ilá dìẹ si, A ó tún bu iyọ díẹ siẸni náà yíò wá mún-ún, Àwọn èèyàn tówà ní tòsí náa lèè mu níbẹ. Ifá níẹni tódáfá, yíò simi ayọ pẹlú ọlá

Chapter 10

Ọ rùnmìlà says it is time to take a breakand breathe deep.It says it is time to rest.He says that he who makes an offering ofwater,

Always rests.Ọrùnmìlà says whoever makes offeringsof Okra, will always becomeprosperous. Ọrùnmìlà says it is time totake a break. I say it is time to rest.

Àlàyé:Ifá says the client who receives Èjìogbèin divination should try to take a breakand rest. They could even go onvacation. He or she should try to taketime to enjoy life, relax and rest.

Ẹ bọ:Cold water, Okra, and salt. The Okrashould be cut in the water and some saltput in it. The client should drink it ormake okra soup and share it withfriends. The Babaláwo should pray for

rest of mind for the client. Àbọrú bọyeè,Àbọyè bọ sísẹ.È J Ì O G B È ẸSẸ KỌKÀÏLÁ Pọnpọnṣìgìdì nííṣe aróo inú igbóÒgógóró nííṣe awo ìjámọBíọrẹ bá dùn ládùnjù, á dà bí ìyekanA dífá fúnỌ rúnmìlà tón lọ bá èsù dáolùkùA kíí bá èsù dólùkù, kí ojú aya,ọmọ, ajéàti ire gbogbo pọn ẹni,

(ÀKÓGbE)A ó pa àkùkọ adìe kan ní àpayè / A ó fọìgbín kan si; A ó wá bu epo pupa sii, a ógbe lọ sí ìdí èsù.Ifá ní a ó rí ire láraọrẹ.

Chapter 11

P ọnpọn ṣìgìdì (alias of an Awo) of theforestÒgògòrò (alias of an Awo) of the townÌjámọIf friendship becomes too sweet it willseem like a blood relation; They cast IfáforỌrùnmìlà when he was going to makefriendship with Èṣù, The person thatmakes friendship with Èṣù never goesbroke or penny-less.

The person that makes friendship with Èṣù shall never be in need of a wife,children and other necessities of life.Èṣù, I have come to be your friend.

Àlàyé: The client will benefit from afriendship. A close friend like a relativewill help one to be comfortable with

one"s needs.Ẹbọ: 1 Rooster, 1 Snail, Palm oil; Theofferings should be presented to Èṣùwith the chest of the Rooster wide open.It should be done by the Babaláwo withan appeal to Èṣù.

ODÙ KÍNNÍ: È J Ì O G B È ẸSẸKEJÌLÁ Ọmọ ọwọ torí iyán ó yọ iké,Àtànpàkòṣe ẹyìn kokoko pa obì;A dífá fúnỌ rúnmìlà,Tí ó maa fẹ ayéọmọ eléwùe EmùréWọn ní kí ó rúẹbọ, kí ó lè rí àyè fẹWọn ní kó rú eku kan, ẹgbẹọdógbọnowó, ìlẹkẹ àti àyébọ adìye méjì Wọn fiìlẹkẹ sí ìdí eku náà, wọn ní kí ó lọ rímọlẹ ní inú ìgbẹ (igbó) Ọ rúnmìlà rúẹbọ,Ayé jẹọmọ ọba obìnrin

Igba (200) aso ni ayé máanró Ó sì sọpéẹnikẹni tó bá rí Ìdí òun, ni òun maa fẹ

Nígbà tí Ọ rúnmìlà fí eku yí; Gúnlẹ síinú ìgbẹLówúrọọjọ kejìAyé wá ya ìgbẹÈsù pàtẹ mọẹkú gbígbẹ

Eku wá n sáalọAyé rí eku pẹlú ìlèkè sẹgi nídí Ayé wánlé eku lọNí ibi tí ayé tin lé eku lọ Aṣọ ìkínní tú,nídí ayé

Èkejì, ẹkẹta ... Tí gbogbo rẹ fi tán,Ayé wà, wà ní ìhòhò lásìkò tíọrúnmìlàbọ n le BíỌ rúnmìlàṣe ri ìdí ayé ni yíNígbà tí ayé ríỌ rúnmìlà,

Ó ní ó parí, ó ní òun ti sọ péẸnikẹni tó bá rí ìdí òunNi òun yío fẹ,Bàyí ni ayé di ayaỌ rúnmìlàỌ rúnmìlà wá lọ kó gbogboẹrù ayé wá síilé ara rẹ; Ayé wá jòkó tiỌ rúnmìlà

Nígbà tí Ọ rúnmìlà fé ayé tán, Ọ rúnmìlàwán kọrin, ó wàn yọ pé; A gbé ayé kalẹ,Àwa kò lọ mọ, o e, e,

ÀLÀYÉ:Ifá ní a ó rì aya rere kan fẹ,bàyí, Ifá ní, kí a rú ẹbọA ó rù eku,ẹja, àgbébọ adìyẹ mèjì, ìlẹkẹ,a ó so ìlẹkẹ náà mọ ìdí eku, a ó lọ fi gúnigi sí inú igbó.ALAYE:

ẸBỌ RÍRÚ:

Chapter 12

Because of pounding yam, the fingergrows a deformity.The thumb bulges back in order to breakthe kola nut.They both cast Ifa forỌrùnmìlà.Ọrùnmìlà was going to marry the world,the daughter ofẸlẹwù,Ẹlẹmrẹ, the onewho wears the clouds as clothes.He was told to make offerings of 1 rat,150,000 cowries (money beads) and 4hens.The Babaláwos put the beads on the ratso it can see better in the bush.

Ọ rùnmìlà offers the sacrifice;The world was the daughter of the King.

Aye usually wraps herself in 200 piecesof cloth;She promises that whichever man seesher naked is the one she will marry.

WhenỌrùnmìlà let the rat rise in thebush, one morning, Ayé went to relieveherself in the bush. Èṣù, the trickster,scared the Rat.

The Rat began to run;Ayé saw the Rat with beads on it;She was curious and began to run afterthe Rat.As she was running after the Rat, one ofher pieces of cloth fell from her body.

Later the second cloth fell off, and thenthe third, etc.

Until all her clothes fell off.Ayé was then naked at the very momentthatỌrùnmìlà was coming along. This ishowỌrùnmìlà saw Ayé"s nakedness andshe became his wife. AfterỌrùnmìlàfinished marrying Ayé, he was singingwith happiness. We have Ayé.We do not leave anymore;Ifa tells the client:That to receive Èjìogbè in a divinationmeans that one will find a wonderfulwife (or husband). There will be awoman or man in one"s life that willbring success.

Ẹbọ: 1 Rat, 2 hens, some beads orcowries, The Babalawo will tie thebeads on to the Rat. The client will

leave it in the bush. Enough money forfood will be given to the Babalawo. ODÙ KÍNNÍ: È J Ì O G B È ẸSẸKẸTÀLÁ

Ó kú gbé, òhun ọrọÈmi á rìn dòdò, òhun òjíngbí,Ológbò lón fiọdún ṣe àràA dífá fúnọmọ arẹsẹṣánsá tú rùpẹ;Wọn ní aya pẹlẹngẹ kan ni yíó gbà

W ọn ní kí ó rúẹbọ, Obì mérìndínlógún,Abo adìẹ mẹta,Awo dúdú tuntun Igbá àdému tuntunẸgbẹta owó;

Kò rú ẹbọ, ó sì gba aya náà, Lẹhìn èyí níegbò da wólẹ sílè, Èyí sì mu kí ó kú

ÌKÌLỌ :Ifá ní kíẹni tó dá ifá yí rúẹbọ, Tí kò bá rú, àwọn ará ayé, yíò madánkan rẹ jẹ Kí ó sì má gba obìnrin láirúẹbọ. Chapter 13

Òku"gbè, is the voice of OròHer breath that is deep is the voice ofÒjíngbin.It was the Cat that used ọdún over itsbody.Those were the Awos that cast IfádivinationFor the child of Àrẹṣẹ sànsà tu erùpẹ(another name for the Cat) This meansthe one with claws equipped to dig inthe dust It was said that a very slimwoman will be attracted to him. He was

told to make a sacrifice.

Ẹ bọ: 16 Obì àbàtà (kolanuts)3 hens1 covered boala substantial amount of money

He refused to make this sacrifice. Hetook a woman in but after some time hebecame ill and died.

Explanation:The client should make this sacrifice toavert the incident and be careful taking anew slim woman into his life withoutmaking sacrifice.

ODÙ KÍNNÍ: È J Ì O G B È ẸSẸKẸRÌNLÁ

Aré l ọ b"ẹdun nílẹ,Ẹdun kò mọ aré sáA dífá fúnẹdunẸdun tí íṣe ọmọ ìyá àáyá, Àayá fò fẹrẹ, ógorí igi,

Ní ìgbà ìwás ẹ,Ilé pẹpẹ ni àáyá ma a rìnÒun pẹlú Ẹdun,ọmọ ìyá rẹ,Sùgbọn níọjọ kan,Ẹdun àti Àáyá ja olèWọn lọọ jí àgbàdo ya ní oko olóko Àáyáló kọkọ ri olóko,Ló bá fò fẹrẹ gun igi ìgbá;Nígbà tíẸdun o fi wípé òun ó fò; Olókoti dé, ó sì mun ẸdunOlóko wáá diẸdun lókùn,Nígbà tí ó mún dé iledi

Wọn ri i péọmọ ọsun ni;Wọn wá sọ fún olóko péẸni tí ó mú wá yi,Àwọn kò gbọdọ pá á,Nítorí péọmọ ọsun ni,Wọn ní kíẸdun jẹwọNiẸdun bà jẹwọ,Ó ní lootọ ni òun ya àgbàdoSùgbọn lójú olóko ní òun ṣe yáá; Wọnwáa biẸdun pé,Kínni yóò san fún olóko,Ẹdun wá á bẹrẹ sí í se bii wèrè ó ní,Ẹdun yàgbàdo hàà,Ẹdun yàgbàdo hàà,Ni àwọn ẹgbẹ ìmùlẹ bá sọ wípé; TiẸdunti tán níbẹWọn ní Àáyá tí ó rí olóko sáNi kí wọn ó fi ìyà jẹ,

Wọn ní,ọmọ ìyá kan náàNiẸdun àti ÀáyáSùgbọn wọn ó fi àwọ jọra wọn, Ẹdun bọnínú ẹjọ,Ọ ràn sì kan ÀáyáÀwọn ògbóni wáá ní,Ta ni yíò tán án Òràn ara wọn, Wọn ní,ìwọ Ẹdun,Nígbà tí ó mọ ìwà AáyáKí ló dé, tíẹ ko jọ fò fẹrẹẸdun gbàlàjà emi ló wáá sáréṣe Kí lódé, ti o kò fi fò mọ igi,Tí olóko fi wá mún ọ,Ẹdun ní,ọmọdé kíí yára bí àgbà Àgbàabikùn dẹẹrẹ bi àpòAré báẸdun ní ilé,Ẹdun kò mọọn sá,Aré orí igi ló yẹ Ẹdun

Àáyá wán fò sókèẸdun wán bẹ,Àáyá fò sókèẸdun n bẹ,Àáyá fò sókè,Ẹdun bẹ,Àáyá fò mọ igi lọrun, Ẹdun sí; Ẹdun lọ.

ẸBỌ RÍRÚ:- Eku,ẹja, ìgbín, àgbébọàdie ọkẹ mẹrìndínlógún, epo,ẹkọ, obì. Chapter 14

Men walk on the ground But the monkey does not know how torun Ifa was cast for the monkey;The monkey is the brother of ÀyáÀyá jumps and climbs in the trees.

In the beginning of evolution

Àyá used to walk on the ground;Both he and his brother, the monkey. Butone day, the monkey and Àyá, the thief,Went to steal corn from a farmer.

Àyá was the first one to see the farmer.He jumped up on top of an Ìgbá tree.Before the monkey was able to jump andclimb the tree, The farmer had arrivedand captured the monkey, tying him up.

The elder priest found that the monkey(edun) had been tied up. When he tookhim to the Ìlẹdí (the shrine forjudgment), The elder priest found thatthe monkey was the son ofỌ sun.

They told the farmer that the monkey theyhad accused Must not be sentenced

because he was the son ofỌ sun; Theyasked Ẹdun to confess and so he did.He admitted that he had stole corn fromthe field but that the farmer was therewhen he had taken it. They thenaskedẸdun what he would pay to thefarmer.With this the monkey started acting crazyand singing that Ẹdun yà"gbado, h:(Monkey plucked the corn, Ẹdunyàgbado; Monkey plucked the corn)

The elders then decided to let themonkey go free.Aye was held responsible;The elders deliberated as to who wasgoing to pay for the offense. Theydecided that the monkey was guilty and

should be punished.

Since he knew his brother"s character,Àya asked Monkey why he had runinstead of jumping into a tree. Monkeyreplied that it was easier for youngerones to be quick but an older one with abig belly like a sack could not.There was ground to run on.But the monkey did not know how to run.That is why running on the tree is theway of the monkey.Àyá jumps in the tree;Monkey hops on the ground.

Ẹbọ 1 rat, 1 snail, 1 hen, palm oil, cornpulp, kolanuts, 160 equivalent money.

Àlàyé:

Ifá advises the client to be careful ofthose he spends time with. It remindsthat birds of the same feather flocktogether.It warms that two people can do a crimetogether but only one person may bepunished for the crime. Beware oftemptation to follow others to do thewrong things. Be careful not to be theone that pays for a crime that one has notcommitted.

ODÙ KÍNNÍ È J Ì O G B È ẸSẸKẸDÓGÚN

Ní ọjọ tí Éegún dé ayéÌbejì ni wọn bí,Ọ kan kú,ọkan wá ní aayéÈyí tí ó wà láayé wá sunkún títí

Ni wọn bá dọgbọn,Wọn dásọ éégún,Wọn mú èyí tí ó wà lááyé lọ sínú igbóWọn gbe aṣọ éégún nàà bọ ẹníkán lóríẸni tí ó gbé éégún náàn peÈyí tí ó wà lááyé pé:Má tì í wa o,Ibí yíi kò dára o,Èyí tí ó wà láyé bẹrẹ sí í sunkún Éégúnnáà yára wọ inú igbó lọ Aṣọ tí a dàboalàyè lóríNi an pè ní,Ẹkú ÉgúnNíọjọ kan, ìyá èjìn wẹÉégún sìn bọ wá;Éégún sì gbe aṣọ ìyá rẹ lọÓ ní Aìmọ ni bí;Wọn ní, kín lón jẹ àìmọ;Ó ní, Èkíní niẹẹgùn

Èkèjì orò,Bí Èèyàn kò bá mọọ wẹTa ni yíò gbé aṣọ ìdí rẹ lọWọn ní kí wọn ó bi Éegún,Éégún ní òun kò gbe eWọn ní kí wọn ó bi orò,Orò ní òhun kò jalè,Wọn ní kínni kí aya ifá óṣe?Wọn ní bí kò báṣe èsù,Tani yíò wá gbẹbọ lọwọ osùn,Orò yára múm aṣọ ayaỌ rúnmìlà, Ifámáṣe jẹ kíWọn ó gbé aṣọ ìdíí mí lọ.

Ẹ BỌ RÍRÚ:- Àkùkọ méjì, àgbébọ àdiekan, Eku,ẹja ọlẹ, àkàrà, bí a bá rúbọ,tani, a ó dá ìyẹrosùn sí ara àkùko kan, aó fi bọ eégún.

Chapter 15

The day that Egúngún first came to theworld, They gave birth to the twins(ìbejì)One of the children died and the othersurvived.The one that survived started crying forthe one who had died; They then figuredout a way to console the one that hadsurvived.

They made a masquerade dress. Someone wore the dress and warned thesurviving twin not to come to theperformance.

The surviving twin started cryingthinking about where the deceased one

had gone to.So he went deeper and deeper into theforest.The masquerade dress was worn by thesurviving twin and is known asẸkúegúngún: the masquerade dress.

Egúngún masquerade dress of world andthe heavens is what is calledÈjìgbẹdẹẸkú. One day the mother of the Ejis taking abath at the river when Egungun came andtook away Eji"s clothes.

And Egung un took away Eji"s mother"sclothes as well. Eji had no answer whenpeople asked who had taken his clothes.Ejigbẹdẹ said that the first is Egúngúnand the second is Orò.

If a person does not take off his or herclothes to bathe then who could takeaway his clothes? The people say theyshould ask Egúngún.Egúngún says it was not him.The people say to ask Orò.

Orò says it was not him;The people say he did not steal theclothes.They ask him what the wife of Ifá shoulddo.They said if its not Èṣù, who will takean offering from Osùn? Orò shouldquickly bring the clothes of the wifeofỌrùnmìlà. Ifa does not let someonetake away the clothes on one"s body.

Ẹ bọ: 1 Rooster, 1 hen, 1 Rat, 1 Fish,Bean pie, Bean cake.The Babaláwo should then sprinkleÌyèrósùn on one Rooster as an offeringto Egúngún. Àlàyé: The client might losesomething. One should be careful that noone steals anything of value from theclient.Èṣù can cause someone to losesomething very valuable. One should beaware.

ODÙ KÍNNÍ: È J Ì O G B È ẸSẸKẸRÌNDÍNLÓGÚN

Ab ẹrẹ mú tojútimú;Wọn á sèdí gbọdọ,Wọn mún Àgbède méjìṣe bọrọbọrọ,A dífá fún Erin

Wọn yíò mún erin jọba ìlú ÀsoAbẹrẹ mú tojútimú,Wọn Áṣèdí gbọdọ;Wọn mún Àgbẹdẹ méjìṣe bọrọbọrọ,A dífá fúnẸfọn,Wọn ní wọn yíò mu j"ọba ìlú ÀjànàAbẹrẹ mú tojútimú,Wọn áṣèdí gbọdọWọn a mún àgbẹdẹ méjìṣe bọrọbọrọA dífá fún jàkùmọ,Wọn yíò fi joyè alápàta okoAbẹrẹ mú tojútimú,Wọn Áṣèdí gbọdọWọn mún agbede méjiṣe bọrọbọrọA dífá fún òtòlò;Wọn ní wọn yío fí joyè Olúoko;Èrò ìpo, ÈròỌ fà,Òtítọ sọ èkínní di olóko

Chapter 16

The needle (abéré) is pointed on bothends But in the middle it is smooth.Abéré mú tojú timúWọn áṣèdí gbodoWọn á mú àgbẹdẹ méjìṣe bọrọbọrọ CastIfa divination for the elephant.

The elephant was chosen to be king ofÀso (a town) We cannot tie the elephantdownAbẹrẹ mú tojú timúWọn áṣèdí gbọdọ,Wọn mú àgbẹdẹ méjìṣe bọrọbọrọ

Cast Ifa divination for the Buffalo Hewas chosen to be the King of Àjàn Abẹrẹmú tojú timú

Wọn áṣèdí gbọdọ,Wọn mú àgbẹdẹ méjìṣe bọrọbọrọ

Cast Ifa for Jàkùm ọHe was chosen to be King of the butcherin the forest Abẹrẹ mú tojú timúWọn áṣèdí gbọdọ,Wọn mú àgbede méjìṣe bọrọbọrọ

Cast Ifá divination for Òtòlò (a name)He was chosen to be the Chief of theVillage People from Ìpó, people ofỌ fà, It is the good head that helps the leopardto be the Lord of the Jungle. Ẹbọ: Àkùkọ ÌṣẹgunỌ tá, 1 snail,Kolanuts, 1 Ram for Own head. Àlàyé:

The client for whom Ifá has been cast bythe Babaláwo, will be chosen forsomething very important in life. He orshe could be chosen to be the King or aLeader of some sort.Things might be difficult in the beginningbut he will eventually occupy someposition of leadership in the community.If this client makes the offeringsprescribed by Ifá, this prediction willmanifest in his or her life.ODÙ KÍNNÍ È J Ì O G B È ẸSẸKẸTÀDÍNLÓGÚN

Ọ yìnìkàngẹ,A dífá fúnỌ rúnmilà,Níọjọ tíỌrúnmìlànlọ fiọta ogbó kan oríNíọjọ tí ifán lọ bá ikú munlẹ,

Pé kí ku ó ma baa pa òun ní kékeré Ni óbá lọ báỌyinikàngẹ,Pé kín ni kí òun óṣe,

Oyinikàng ẹ ní kí ó tọjú ògbògbó oróṣe(àfòmọ) Orí,ọsẹ, kí ó sì bu erùpẹ ìdí òkèKí ó sì tọjú irinKí ó fí gbogbo rẹ rúbọ nítorí ikúỌ rúnmìlà nínjé mo di ògbógbó oróṣè, Nkò kú mọ,

Gbogbo nkan tíọrun àti Ayé, ní n kò rí iN ó sì maa paẹnu mi mọ,Fúrú ni mo dákẹMo rìn rìn rìn, n kò sọnù,Wọn ní kí wọn ó wá ibi wá,Ojú mi kò ní rí ibi;Ọ rúnmìlàn lọ níọnàAfẹfẹn ká asọ alásọ;

Ẹfúfù lẹlẹn káẹwùẹlẹwù,Wọn ní ìwọ Ọ rúnmìlàBáwo ni àwọn yíò tiṣe waaỌ rúnmìlà ní aráọrun niẹ n ríWọn ní àirí lẹrùOgun ayé àti ogun àjẹNi wọn dá lọràn ní ìlú afẹfẹTí afẹfẹ fin gbé wọn lọAfẹfẹ ni orukọ tín pe OròAó ké sí òrò, afẹfẹ ní kíẹ maa késí

Chapter 17

Oyinníkangé (Sign of Old Age)Cast Ifá divination forỌ rúnmìlàThe day thatỌ rúnmìlà was going tobless his head with longevity;The day that Ifa was going to make

friends with Death, in order to avoiddying young.

He went to Oyinníkangé to ask whatshould be done to achieve longevity.Oyinníkangé told Ọ rúnmìlà to find aparasitic plant (Ògbógbó-òroṣẹ), Sheabutter and some soil from the bottom of ahill;He should offer up all of these so as toprevent an early death.

Ọ rúnmìlà said I have become ògbógbó-oróṣè; I will not ever die;I will become 200 hills; I amimmovable; All that I don"t know,All that I don"t see of heaven and earth

I will always keep my silence

I walk along for a while and do not getlost I walk along for a while and do notget lost. They were told to find ibi(negativity) My eyes will not seenegativity.

Ọ rúnmìlà was going along his way,The wind was carrying people"s clothesThe strong breeze was carrying people"sdresses They asked Ọ rúnmìlà how theyshould retrieve them

Ọ rúnmìlà said they should go seearáọrunThey responded that something youcannot see is called Fear.People"s negative forces and the witch"snegative forces are the energies that hadoffended the town of the wind.

That"s why the wind was blowing themaway; Wind is the name that we callOrò;We do not call Orò, we call the wind; Itis something we don"t see that we callẹrù (fear) Ifa says my eyes will not seenegativity.

Ẹbọ: 1 snail, 1 okete, 1 fish, 1 hen, Kolanuts,corn pulp, palm oil

Àlàyé:Ifa says the client should make offeringsso he or she could have a long life. Heor she could be prevented fromexperiencing negativity. The clientshould watch what he or she says. He or

she should not reveal everything he orshe sees. They must be able to hold asecret. Make an offering to preventlosses.

ODÙ KÍNNÌ: È J Ì O G B È ẸSẸKEJÌDÍNLÓGÚN Iwájú òkun, òkun níwọn iṣe,Ẹyìn òkun, òkun ni wọn ṣe,Erin kòṣe e yí padà kún,Àbàtà kún kún kún;L„okun lokun laa kí ọmọ Ọlọjamẹrindinlogun A dífá fún wọn lóde ìdó,Ara òde ìdóLó dífá fún wọn lóde ìgẹtì,Níọjọ tí wọn jí ní kùtùkùtù,Wọn n súkun pé àwọn kò níỌbaOjojúmó ni ajogún n ka wọn mọ ilẹ

gìrìgì Wọn ní kí àwọn ará òde ìdórúẹbọ; Kí wọn ba lè níỌba;

Àgbà àgùntàn kan, ọpọlọpọ epo pupa,Obì òfín ogójì, obì ipá ogójì,ẹgbàmẹwá,ìlẹkẹ itùn, Ìlẹkẹ ifá, pẹlúọpọlọpọṣẹṣẹfun; Wọn ní kí wọn n kògbogbo rẹ sínú agbada,Kí wọn kí ó gbe lọ sí etí òkun,Wọn siṣe bẹẹ,Wọn ní bí wọn bá dé etí òkunẸnití wọn bá kọ rí níbẹ ni kí wọn fi jọbaìdó Nígbà tí wọn dé etí òkun; wọnbáẹnìkan níbẹ,Wọn wá mun, wọn fi jẹ ọba,Ìgbà tí inú wọn dùn tán;Orin ni wọn n kọ,Wọn ní, iwájú òkun, òkun ni,

Ẹyìn òkun, òkun ni,Èèyàn tí ó mọ òpin òkun kò sí

Ẹ BỌ: ÀYÉBỌ ÀDIE KAN, OBÌ IFÍN,OBÌ ÌPA, ÌTÚN, IFÁ, SẸSÉFUN, EPO,ÈKO, OBÌ GIDI, OWÓ AWO.

Chapter 18

The front of the sea is all sea; The backof the sea is all sea It is impossible toturn the elephant over to the butcher ifThe pond is spread fully flat;Greetings to the sea is the way we salutethe children ofỌ rúnmìlà

Cast Ifá divination at the town of ÌdóThey were the people that cast Ifá forthem at Igeti (an ancient town). They

woke up in the early morning;They were crying that they do not have aKing.

The day that negativity was troublingthem at their town,The people of Ìdó were asked to makeofferings sot hey could have a King. Abig lamb, plenty of palm oilWhite Kolanuts (40) 2000 cowries– orequivalent in money; Ituns, Ifá beads,and plenty of whiteỌbàtálá beans

They should put everything in a blackpot;They should take it to the seashore.They should perform all the offerings,They were told that when they get to theseashore, the first person they see at the

shore will be their King.

When they got to the seashore they foundsomeone there, They asked the personand made him their King, Everythingwas well with them.They were very happy.They were singing and dancing in praiseof their Awo. They sang, Iwájú Òkun,Òkunni,Ẹyìn Òkun, Òkun ni. No oneknows the end of the sea.

Ẹ bọ:1 hen, White Kolanuts, Red Kolanuts,Itun beads, Ifa beads, White beadsofỌbàtálá, Palm oil, Corn pulp, regularKolanuts, and money for the Babaláwo.

Àlàyé:

There are certain things in life that wemay not know in terms of how naturecreates them. For instance, how theuniverse is suspended and the seas areconnected. We cannot separate them.Humility and respect for the Creators.Respect for humanity (the children ofỌrúnmìlà). The client might needleadership (the King). He or she mightbe in the right place at the right time tobe choosing a leader in his or herlifetime.

Ọ runmilacast Ifa divination for one"smother. One"s mother was coming fromHeaven to Earth She was told to beprepared to offer sacrifice; She listenedto the advice by offering sacrifice. She

will now be favored.

One"s own mother never fails to favorone. She cast for one"s father.One"s own parent Spirits do not fail tofavor one. One"s own Ikin, Ifa does notfail to favor one. In a short period oftime without going far.

Come and find us in the midst ofprosperity. It is in the midst of prosperity that wefind one at the Shrine ofỌ rúnmìlà.

Ejiogbe Chapter 19Asọ funfun nisunkunilé alaroIpìlẹọrọ ni sunkunèejìtantan. Adífa fun Ẹniolubi à rẹmọ ọba Ido.Ifa ni ẹni Olubi kirahun aje. Arira oko,Ọpẹ mama jẹ kinrahun Arira oko. Ẹniolubi ki rahun aya.

Arira oko, Ọpẹ mamajẹ kin rahun Ariraoko. Ẹni olubi ki rahunile nini Arira oko, Ọpẹmama jẹ kin rahunArira oko. Ẹni olubi kirahun ọmọ bibi. Ariraoko, Ọpẹ mama jẹ kinrahun Arira oko. Eniolubi ki rahun iregbogbo Arira oko,

Ọpẹ mama jẹ kinrahun Arira oko.Translation Whiteclothes are the onethat cry to be dyed.The beginning of amatter is the one thatcry for the partner.Cast Ifa for the oneborn by the LordKing. Ifa say that the

one born of the Kingdo not sufferAriraoko,Ọrunmila donot make me sufferThe one born of theKing do not suffer tohave a husband Theone born of the Kingdo not suffer to have awife. Ariraoko,Ọrunmila do not make

me suffer The oneborn of the King donot suffer to have a hsuffer ouse Ariraoko,Ọrunmila do not makeme The one born ofthe King do not sufferto have childrenAriraoko, runmila donot make me sufferThe one born of the

King do not starve tohave all prosperityAriraoko, Ọrunmilado not make me sufferAlaye Ifa say the clientwill not starve in life.He/she will have all thegood things in life.He/she will be blessedwill all the need of life,from a house, wife,

husband, children andall other prosperity inlife. The client if evenborn of poor familywill be blessed withprosperity.Ebo The Babalawocould use the Ibo toask for the ẹbọ. Theebos should includewhite clothes, Eku, Ẹja

Epo, Iyọ, Efun, Obiand Orogbo.Ejiogbe chapter21Sun kẹrẹ sunkẹrẹBabalawo Ile di"fa funIle . Gbà kẹrẹ gbakẹrẹ.Babalawo ọna l"odifafun Ọna. Okurukuru afedọ wọlẹ. Babalawoọja difafun Ọjà. Wọnwipe ki awọn mẹtẹta

rubọ. Ki ımọwọn balekalẹ. Ki wọn le di ẹlẹni. Ile ni kanlo rubọ.Ilewa di ẹlẹni. Bi eniaba lo so ko. Bi enia balo sọjà. Ilé nlaa f"abọsi. Riru"bọ ni gbeniAiru ki gbeni. Ẹ ba"wola ru sẹgun. Arusẹgunlaa ba ni lẹsẹ ỌpẹTranslation

Sunkẹrẹ Sunkẹrẹ. TheBabalawo of the housecast Ifa for the house.Gbakẹrẹ gbakẹrẹ.Babalawo of the roadcast Ifa for the road.Okuru afẹdọ wọlẹ.Babalawo of themarket cast for themarket. The three ofthem were told to

make offerings. Sothat they will beprosperous in the endAnd have people inthem. The house wasthe only one that madethe offering. Thehouse becameprosperous. If peoplego to the farm ormarket We always

come back to thehouse. Makingofferings favors one"slife. Not makingofferings don"t helpone"s life. Come findus in victory. It isvictorious we find onewith Ọrunmila.Alaye The Odu saythat the client should

make offerings sohe/she could haveprosperity in the end.The three elements thehouse, the road andthe market place weretold to make offeringbut only one of themmade the offering. Thehouse made theofferings. At the end of

the day everyonecomes to the house.There is baking andshaking in the house.The life of the clientwill be like the housethat has the last laugh.Ebo Epopupa ObiOrogbo Igba ademu.Iyọ, Ẹyẹle mejiỌpọlọpọ onjẹ.

ODÙ KÉJÌ: Ọ YẸKÚ MÉJÌ ẸSẸ ÀKỌKỌ Ọ yẹkú, mo báọ mulẹ,Kí o maṣe dàmí,Inú bíbíẹrù nì paẹrúẸdọ fùfù, Ìwọfà ní pa ìwọfàÁ dífá fún òfùà,Nígbà tí ónbẹ láarín ọtá ayé Bí IkúbánsaẸgbẹ mí pa Ọ tọ ni àá yọ òofúaObì sí Ikú máa pawo mọ oIkú ti yẹ lórí awo,Ọ tọ ní a ayọ òfùà obì síIkú máa pa awo mọ o,Ikú ti yẹ lórí awo

ẸbọEwe peregun, Igbo Imọlẹ, Eku,Ẹja,Igbin,Ẹkọ Epopupa Àkùkọ ati Obì II.Ọ YẸKÚ MÉJÌ

Chapter 1 Ọ YẸKÚ: [The shifter/protector fromDeath]

Ọ yẹkú made a covenant with you (theBabaláwo) Make sure not to betray me;It is the anger of a slave that kills theslave (Awo) It is the aggression of aservant that kills the slave; They gettogether and cast Ifá for the Òfua Obì.

While in the midst of Enemies of theworld,If death chooses those around me to die,Ọ yẹkú will separate me and spare mefrom death. If sickness and disease isfalling upon those around me, Ọ yẹkúwill take me away from there.

All four pieces of Kola nuts used in thedivination means Death to the initiate(Awo);We usually separate Òfúá Obì, the fifthof the four pieces; And ask that Deathleave Awo alone (Awo: initiate); Deathhas shifted Ofua Obi (fifth split kola nut)

Death stops killing Awo (initiate)Death has shifted from the head of Awo(initiate). Àlàyé:The client thatỌ yẹkú speaks to indivination shouldYield to the advice of the Babaláwo inorder to avert death in their life.He or she should be advised to makesacrifice.Ifa says that if you swear an oath, do not

betray.While other people may be strickenaround you, you will not become sick orsuccumb to death.

Ẹ bọ:Pèrègún leaves, Igbó molẹ, Eku,Ẹja,Rat,fish, snail and roasterKolanuts, corn-pulp, palm oil, withenough money.Offering is to be made by a Babalawo,presented to the head of the client andgiven to Èṣù and Egúngún. The foodshould be cooked.

ỌYẸKU MÉJÌ ORI KEJI (A)

Bí o bá y ẹ,Ẹmí kó yẹ,

Yangí ilẹ, wọn kò gbọdọ yẹ ilẹ,Àtàrí wọn kò gbọdọ yẹ èròọjàA dífá fúnọlọmọ AkotoTínsawo lọ ìlú gbẹndu gbẹnduNí ó n sawo lọ yíí;Wọn ní kó gbọdọ lọ, à fi bí ó bá lèrúẹbọ, Wọn ní ní kí ó rú eku méjìolúwẹrẹ Ẹja méjì olùgbàdà,ẹyẹ méjìabìfò ganga Ewúré abọmù rẹdẹrẹdẹ;Ó rúbọ, tán, wọn ṣé ifá fun un;Ni ó bá korí sí ìlú gbẹndù gbẹnduÓ ní kí àjẹ ó yalé wáKí ó wá jẹhun,Ïjẹ, ajẹ ya ilé mi wá, kí ó wá jẹranọgẹdẹ Ẹran ọgẹdẹ ni mo sè sílẹ de aje

Ẹ BỌ: EKU MÉJÌ,ẸJA MÉJÌ, ẸYẸLÉMÉJÌ, ÈKURU,Ọ GẸDẸ WÉERÉ, OBÌ,

EPO ÀTI ẸKỌ.

Chapter 2(A)

If you shift, I will not shift.The laterite foundation of the houseprevents the house from shifting; Thehead does not shift the market people;No disappointmentsCast forỌlọmọ-Akòtó (the name of amerchant traveler).Who was exploring Ìlù gbẹndù-gbẹndu(an ancient town),Ọlọmọ-Akòtó was told not to goexploring the town without first makingofferings;

He was told to sacrifice two small Rats,Two big fish and two pigeons, one

female goat. He yielded to the adviceand made the offerings to Ifa. He thenproceeded to Ìlù gbẹndu-gbẹndu.

He prayed for money that it may come tohis house so that he may eat and drinkthere;So money came to his house for eatingand drinking.Money come to my house and eatbanana.I have prepared the meat ofỌ gẹdẹ orbanana in exchange for money.

Ẹ bọ:Two Rats, two Fish, two Pigeons, BeanCake Gumbos, Bananas, Kolanuts, Corn-palm, Palm oil, Money for Babalawo.Àlàyé:

The client is going on a journey to dobusiness. He or she should not go unlessthey make sacrifice and offerings.

ODÙ KÉJÌ: Ọ YẸKÚ MÉJÌ ẸSẸ KÉJÌ(B)

Ó y ẹ pẹẹ,Ó bọ pọrọ,A dífá fúnọyẹlẹ òkòkó,Tí wọn n pè ní adìẹ,Tí ón bimọ rẹ láì gbaẹbíEwéọlọyẹẹrẹ kíí jẹ orúkọ míràn a fiayùnrẹ Yíyẹ nii se tabo,Ẹbọ niṣe takọ,Yẹdí pee ó wáa bọỌmọ tuntun lèrè àyébọÀyébọ a dọmọ;

Bíọkan kò yẹ, ọkan kò lee rí bí Ládùnládùn ni àn bá ilé oyin

Ẹ BỌ RÍRÚ: EKUẸJA, ÌGBÍN,EPO,ẸKỌ, OBÌ ÀYÉBỌ ADÌYẸ, TORÍỌMỌ PẸLU OWÓ AWO

Chapter 2(B)

It shifted p ẹ (an expression in Yorùbámeaning the way in which women opensfor birth) It peals bọrọ,They cast Ifá divination forỌ yẹlẹ OkòkoThat is what we call the Hen;The hen that delivers her child withoutgoing into labor.

The leaves of ọlọọyẹrẹ does not haveany other name besides ayùnrẹ Survival

is the way of the femininePealing is the way of the malemasculinityThe bottom opens and the newborn childis dropped as the profit of survival.

The eggs that are laid become chicks;There is always sweetness where honeyis.

Ẹ bọ:1 Rat, 1 Fish, 1 Snail, Palm oil, Cornpulp, Kolanuts, 1 Hen, Money forBabaláwo for the blessing of the child.

Àlàyé:The client will be blessed with bearingchildren. The child"s birth will comeeasy like the hens lays their eggs.

OJÚ ODÙN M Ẹ RÌNDÍNLÓGÚNBY CHIEF WÁNDÉ ABÍNBỌLÁODÙ KÉJÌ: Ọ YẸKÚ MÉJÌ ẸSẸKÉJÌ(C) Abílẹrẹ, Abílẹtalẹ,Abọmọ gbogbo lóhun lóhunA dífá fúnọlọfin ÀyangbòTí o lọ ayé ìlàìkúÐ o ro ogbó o,Bẹẹ ni n kò kú mọN ó tóogbóọlọrun mo tikúnÀjàaṣẹsin,ọlọrun mo tìkúnẸ ó tún rí mi ní àmọdúnÌgángán igbó ni mo dàẸ rí awo níọdún yin aẸ ó si tún rí awo lọdún tó mbọÌgángán igbó ni awo dàAwo ni mí lóotọ o;Ìgángán igbó ni mo dà

Ikú wá mi délé kò bá miÀrùn wá mi délé kò bá miÌgángán igbó ni mo dà,Òfò wá mi délé, kò bamiÌgángán igbó ni mo dà

Ẹ BỌ RÍRÚ: OBÌ, EKU,ẸJA, EPO,ẸKỌEWÙSÁ,Ọ KẸMẸRÌNDÍNLÓGÚN OWÓ AWO

Chapter 2(B)

The one that matches the ground; Theone that dominates the ground; The onethat has everything, Cast Ifa divinationforỌlọfin Àyàngbó (a powerful spirit)The one that is coming to the world oflongevity

I will see old ageI will never die.I will see old age; God has closed thedoor of death. You will see next year.

I became the termite hill of the forest;You have seen the Awo (an initiate)already; You will also see Awo (aninitiate) again next year; Awo hasbecome the termite hill.I am an Awo for sure.

I have become the termite hill of theforest.Death came looking for me at my housebut could not find me; Disease andsickness look for me at my house butcouldn"t find me; I have become thetermite hill

Thieves came looking for me at myhouse but couldn"t find me; I havebecome the termite hill.

Ẹbọ: Kolanuts, Fish, Palm oil, a big Rat, 1600cowries or equivalent in money.

Àlàyé:In order for the client to avert death,disease, sickness and loss, one shouldmake these offerings. There could bedeath around the client"s house or hisrelatives.

ODÙ KÉJÌ: Ọ YẸKÚ MÉJÌ ẸSẸ KẸTABàbá yẹkúyẹkú,Ni wọn n pè níọyẹkúBàbá yẹgẹyẹgẹ,

Ni wọn n pè níọyẹÀrọ, kò se e gbá lójú

Aràrá Òrìsà, ko ṣe e kì mọlẹMo rin ọnà títí,Mo dé ilé òsóróorógíró;Mo mọ mọ dọmọ ọpẹ yẹkẹtẹ,Kẹnikẹni mo mọ ṣé ná mi oẸni ba nà mi, á ríjà ògbèẸ yà lọnà,ẹ jẹ kí n lọ.

ẸBỌ RÍRÚ: EPO,ẸKỌ, OBÌ, ÀKÙKỌ KAN, OWÓ AWO) Chapter 3

Bàbá Y ẹkúyẹkú (the father that shiftsdeath)He is the one that is called Ọ yẹkú;Bàbá yẹgẹyẹgẹ (an expression the way

an old person walks) He is the one thatis called Ọ yẹ;One should not slap a lame person;The dwarf of Òrìṣà should not bedetained.

The dwarf of Òrì ṣà should not bedetained;I walked for so long.I arrived at the house of Òṣororogíṣo;I became the child of the short Palm tree;No one should flog me;Whoever flogs me will witness the angerof Ogbè (Ọ rúnmìlà)

Get out of my way and let me through. Ẹbọ: Palm oil, Corn palp, Kolanut, 1 Rooster,Money for the Babalawo.

Àlàyé:The client that went to receive a readinghas the protection ofỌ rúnmìlà againstdeath, sickness, disease and disrespect.If the client makes the offering he or shewill receive the blessing of respect frompeople and be prevented from thenegative forces of Ikú and Àrùn.

ODÙ KÉJÌ: Ọ YẸKÚ MÉJÌ ẸSẸKẸẸRIN Wọn rán mi ní òdeọpánránkásáMo bá wọn ní òdeọpánránkásáWọn rán mi òdeọpánránkásáMo bá wọn ní òdeọpáránpánkásáMo bá wọn wọn n fi igbá ahun dé ahunWọn n fi ipè oorẹ dé oorẹMo bá oorẹ

Níbìtí wọn gbé fi pẹ de pẹÀgbòdìwọnràn ọmọ ọyẹkú, agbo ayé,àgbòfunfun òrìṣà Bíọdún bá jọ tán,gbogbo èwe ni i báwọn yúnẹsẹ o Kíitiọrun kó wá sí ilé ayéTi ilé ayé kí báwọn re òdeọrunAgbodiwọnran ni mo dáKín mọ mọ báwọn kú ikú ajọkúÀgbòdìwọnrán ni mo mọ dá

ẸBỌ RÍRÚ:Ọ pẹlẹ ni á o fi bẹẹrẹẹbọ rẹ. Chapter 4

I was sent to the place of Ọ pàrànkàsà (adistant journey) I found people at theplace ofỌ pàrànkàsàI was sent to the place ofỌ pàrànkàsàI found them at the place ofỌ pàrànkàsà

I found them keeping the shell of theturtle for the turtle.

They were keeping the spikes of the Ìr ẹfor Ìrẹ I found Goodness where theywere waiting; Àgbódìwònran (a specialRam) the child ofỌ yẹkú The Ram of theworld. The White Ram of Òrìṣà Whenthe New Year comes.

All the leaves of the forest rejoice.Let the one from heaven come alive tothe world. The one in the world does notgo to them in heaven I have becomeÀgbódìwònran (a Special Ram) Do notlet me die a group death.

I have become Àgbódìwònran (a SpecialRam) Ẹbọ & Offerings:

The Babaláwo should use theỌ pẹlẹ toask what the offerings should be.

ODÙ KEJÌ ỌYẸKÚ MÉJÌ ẸSẸKÀRÚN Ọ yẹkú yẹkú,Àwọn aráyé gbogbon sáá kiri,A dífá fúnọyẹkú,Tí yíò ló rèé yá òkú ní pópó;Nígbà láíláí rí...Bí ènìyàn bá kúNí ìlú tí wọn n pè ní pópó, wọn kíí sinwọn Wọn á ní bóyá òkú lè tún jíWọn à dáṣọ bò wọn,Wọn a sì ma wo wọn lójúSùgbọn nígbà tíọyẹkú sawo dé ìlú yi; Óbáá àwọn òkú tútù àti gbígbẹWọn pọ lọ suu...Ọ yẹkú wá sọ fún wọn pé

Òun yíò jáde fún wọn ní ìlú náàÀ fi bí wọn bá le yaWọn ní àwọn bẹ ọyẹkú, kí ó báwọn yaàwọn òku Ọ yẹkú rúbọ, ó pe igún,Ọ yẹkú wòye, ó pe tẹ ntéré,Gbogbo àwọn ẹyẹ wọnyíLó jẹ àwọn òkú nááỌ yẹkú wá lọ sí igbó ilé popóÓ ní gbogbo òkú tó bá kú kí wọn gbe wáKí òun máa bá wọn ya wọn kúrò láraalààyè Bí wọn bá ti gbé wọn déỌ yẹkú á ní kí wọn mún pàsán méje wáÓ ní pàsán méje ni òun ó fi ya àwọn òkúnáà Yíò si fi pàsán méje nọlẹ lọọkọkanpẹ A yaọ láyéA yaọ sọrunA yà ò sí ibòdèọnàLẹhìn náà,ọyẹkú á ní; Kí wọn ó ma a lọ

Ó ní àwọn òkú náàKò gbọdọ padà wáyé mọ Báyì ní àwọnaráyéṣe sọ, Ọ yẹkú diọyakú.

Ẹ BỌ RÍRÚ: EKU,ẸJA, EPO, ẸKỌ,ÌGBÍN, OBÌ, ÀKÙKỌ KAN PẸLÚOWÓ AWO

Chapter 5

Ọ yẹkú separated the dead from theliving;All the people of the world were runninghelter and skelter. They cast Ifádivination forỌ yẹkú;He was going to separate the dead froma distant town called Pópó. In the pastlives,

If someone dies, in the ancient town ofPópóThey do not bury them;It was believed that the dead personmight wake up again; They covered themwith clothes.

They will be watching them;But when Ọ yẹkú got to this town;He found a lot of them dead from a longtime ago. Some are still very recent.They were plentiful.

Ọ yẹkú then told them that he will leavethe town,Unless they can separate their dead fromthe living;They begged Ọ yẹkú to help themseparate their dead from the living. Ọ

yẹkú performed some rituals and hecalled the vulture; Ọ yẹkú then calledTentere (another scavenger bird).

All these birds consumed the deadbodies; Ọ yẹkú then went deeper into thetown of Pópó; He asked them to bringout all the dead people that they hadbeen keeping, so that he could help themto separate the living from the dead.

When they brought their dead,Ọ yẹkú asked them to bring 7 whips.He said he needed 7 whips to separatethe dead;Ọ yẹkú said that he will use the 7 whipsto separate the dead people from theliving ones.

He hit the seven whips on the ground oneat a time.And said “We separate you from theworld to the Heavens.We separate you to the gates of Heaven.They should go on to the heavens.And they should not come back to theworld of the living.That is how the people of the worldgaveỌ yẹkú the name of the one thatseparates the dead from the living.Ẹbọ:1 Rat, Fish, Palm oil, Corn palp, Snails,Shea butter, 1 Rooster, Money for theBabaláwo. Àlàyé:Ifa says that the client will be separatedfrom death. Even if death is around theclient, the death will be separated from

him.

ODÙ KEJÌ: Ọ YẸKÚ MÉJÌ ẸSẸ KẸFÀ

Bìríbìrí ni ọkọ n dáBẹ náà niọmọ aráyéA dífá fúnọnà ìsokùn;Tínseọmọ ọba níọyọẸni tí ó bá fẹṣakinKí ó má á fí ohun ṣe ojoẸni tí ó bá fẹṣe ojoKí ó ma fi ohun ṣe akinỌba kò jẹ kí a kó ogun sí ìlú ObìnrinKí a bá wọn lọKí a hùwà gbẹdẹgbẹdẹKí à lè kú pẹlẹpẹlẹKíọmọ ẹni le naọwọ gbọgbọrọ gbéẹnisin

Chapter 6

The vehicle can turn over if mishandled;So also can people"s character beaffected?They cast Ifá divination for the way toÌsokùn, an ancient Yorùbá town (also aname).The one who is the child of the King ofỌyọThe one who wants to be braveShould not sound like a coward.The one that"s the coward should notsound like a brave one;The King does not allow us to wage waragainst the women of the town, and gowith them. We should have a calm natureSo that we can end calmly.

So that our children can bury us withdignity.Ẹbọ:1 Rat, 1 fish, 1 fish and some kolanuts toIfa. Money for the Babalawo. (GoodCharacter) Àlàyé:Ifa says a car can turn over if it is nothandled properly. So also can peoplechange or tarnish their own character.People should not pretend that they cando what they really cannot do. Weshould have good character for our oldage, so that our children can bury us inglory.

Ọ YẸKÚ MÉJÌ ẸSẸ KEJEIná kankan ní iwájú àrẹ oyin Òòrùnkankan ní ìbàdí àgbẹ Tí a re oyin di ègbé

Oyin àti àdó rẹ sí lọ Sùgbọn ilé awo kòní gbófo Ifá ní òun kò ní jẹkí a pòfoNinkan tí a dá ifá sí

Chapter 7

Fire is always in the front of the honeycollector (i.e., in the beehive). The sunis always burning on the back of thefarmer.The honey collector may lose,But the house of an Awo (initiate) willnever be empty.Ifa says he will prevent us from losses.

Ifá says he will not let us lose. That iswhy we consultỌ rúnmìlà. Ẹbọ: 2 Kolanuts, Osùn, Honey, Some money

for the Babaláwo.

ODÙ KEJÌ: Ọ YẸKÚ MEJÌ ẸSẸ KẸJỌBí ó bá yẹÈmọ kò yẹYangí, kò gbọdọ yẹ ileÀtàrí, kò gbọdọ yẹ èrèọjàÈmi kò yẹ,Ìwọ kò yẹ,Ọ yẹṣẹṣẹn lá bọ ní òkèWọn ṣe bí ojúmọ lón mọ,A dífá fún Èjìọyẹ,Tí yíò tọjú ọrun la wáyé bíỌba ẹrẹkẹÏjẹ owó ló bán wù míDandan, mo wí,Ifá ni yíò yẹ ire tèmi... fún mí

ÀLÀYÉ: Ifá ni kí a rúbọ, ifá ní òun yíòfún wa ní ire lọpọlọpọ, sùgbọn kí a bọ

ifá,ọrúnmìlà, bí a kò bá ní ifá, kí a tètè níifá ní kíákíá.

Chapter 8If you shift, I will not shift.There laterite of the house does notpermit that the house shifts. The headdoes not shift the people of the market;I do not shift.I do not shift.You do not shift.Ọyẹ just begins to appear from themountain.They thought it was the beginning of theday.Cast for Èjìogbè.The one that will arrive from the skylikeỌbaẹrẹkẹ So if it is money I desire,

I say all is possible.Ifa will shift prosperity to me.

Ẹbọ: 1 Hen, Kolanuts, Palm oil, Yam, Osùn,Guinea pepper, Money for theBabaláwo.

Àlàyé:Ifá says we should make sacrifice. Ifásays he will bring much prosperity. Butwe should make offerings to Ifá. If wedo not have Ifá we should receive onefrom a Babaláwo.

ODÙ KEJÌ: Ọ YẸKÚ MÉJÌ ẸSẸKẸSAN

Ọ yẹ níhìn

Ọ yẹ fólọhunỌ yẹṣẹṣẹ n lan bọWọn ṣe bí ojúmọ lón mọDífá fún Oloye-gèlèỌmọ orí ire, tíi rú bíọṣẹKí lorí Olòyèn ṣeGàlè, loríọlọyẹn ru, gàlè.ALAYE: Ifá ní kí a rúbọ, kí a le diasíwájú, ifá ní ipò kan tàbí oyè kan wà,kí ó le bọ sí wa lọwọ, kí a le rí owó, kía le ní iyì,ẹbọ ni kí a rú. Ọ PẸLẸ:- laó fibèrè.

Chapter 9Ọyẹ is here;Ọyẹ is there,Ọyẹ was just appearing. They thought itwas the beginning of the day,

Cast Ifá for Olóyèè-gélé, a Chief.The child of prosperityThe head of the chief foams like soap.Gèlè foams now like the head of a Chief.Ẹbọ:The Babaláwo should useỌ pẹlẹ to askfor the offerings that should be made.Àlàyé:Ifá says we should make offerings so thatwe can be a leader. Ifá predicts thatthere is a position for us, or there is achieftaincy for us. So that we can fill theappointed position. So that we can beprosperous in life. We will have dignity.We should make offerings..

Ọ YẸKÚ MÉJÌ ẸSẸ KẸWÁ Èéfí ni iyì

iná,Ìmọnámọná ni iyì òjò,Aṣọ nlá ni iyì egúngún,A dífá fúnọfàfà,Tíiṣe ọmọ ọlọlàKan ìgbà òwúrọ,Tí wọn ní kí ó rú ẹbọ òjòjòWọn ní kó rú òbúkọ kan,Ẹgbẹẹfà àti aṣọ dúdú kan,Ọ fàfà fiẹbọ ṣe ààlọO kọ kò rúẹbọ,Lái pẹ, àìsàn gbéọfàfà dé,Díẹdíẹ àìsàn yíín peléké si,Ọ fàfà wá padà tọ àwọn babaláwo rẹ lọ,Wọn ní àfi tí ó bá le rú ẹbọ ní ìlọpo méjìỌ fàfà wá rúẹbọ ní ìlọpo méjì tí àkọkọWọn ní kí ó fiọkàn balẹPé ara rẹ yíò yá pátápátá,

Wọn ní bí àìsàn ṣe tò yí; yíò ní ohun Àtipé kò sí igi tí ó fiọwọ rẹ tó ti kò ní gunIfá ní kí á rúbọ, kí a lè kóẹsẹ járí Kí aleṣe àṣeyọríKí a maa dùbúlẹ àìsàn.

ẸBỌ: Òbúkọ kan, aṣọ dúdú, epo,ẹkọ,obì... etc. Chapter 10

The smoke is the dignity and glory of thefire. The lightening is the dignity andglory of the rain; Large clothes is thedignity of the masquerade, The son of thewealthy from the beginning of time CastIfá divination forọfatà (an animal),

He was asked to make offerings everyday

He was told to make an offering of a hegoat, 1,200cowrie"s equivalent to moneyand a black cloth. Ọ fàfà took the advicefor sacrifice as a joke and Refused tomake it.

In no time Ofafa got sick;Gradually the sickness worsened;He then went back to the Babaláwo;He told him that unless he can make theofferings twice Ọ fàfà now made theofferings double as he was told.

He told him to be patient and not toworry.They told him that he would get bettercompletelyThey said as sick as he was he will getbetter and be blessed. And that there is

no tree that he will not be able to climb;Ifa says we should make offerings so thatwe can achieve our goals. We canaccomplish our missions.Also that one may avert sickness andstay healthy.

Ẹbọ: 1 heat goat, A black cloth, Palm oil, cornpalp, kolanuts. Money to the Babaláwo.

Àlàyé:Ọ rúnmìlà says the client should makeoffering so the one will not be sick. Ifthe client ignores the advice he or shewill get sick and when he or she tries tohelp he must make a double offering.The client will have dignity in life. One

should not disbelieve the Babaláwo.There is a lesson for those that ignorethe advice of the Ifa priests.

Ọ YẸKÚ MÉJÌ ẸGbẸ KỌKÀNLÁOlówó roẹjọ, omi ilé Aláké,Olówó kò jẹbi omiọnà Ìjerò,Kò sí omi kan tíí, pa otòsì sí omi Ìjerò,omi ojú A dífá fún Awóbọ,Ọmọ Ọba lẹyọ ÀjọríLóko ìṣẹ ìgbọnráyè,Wọn ní ní déọdún yí,Niọlọrun maa tan iná ìwà fúnWọn ní kí ó rúẹbọ,Ẹyẹlé mẹrinẸgbẹrin àti sòkòtò ìdí rẹNígbàtí Awóbọọmọ ọbaỌ yọ rú ẹbọ tánKò tóọjọ bẹẹni, kò tó òsu

Wọn wà mún AwóbọJẹ Ọba ÒdeỌ yọIfá níẹnití ó dá ifá yì yíò jẹ ènìyàn lẹyìniṣẹ àti wàhálà láyé, ifá níẹni àpésìnni,Ẹbọ ni kórú.

Chapter 11

The rich man explains and pleads hiscase;The water of the house of Aláké (thetown ofẸgbá)The rich man pleads his case, the waterof Ìjerò (the town in Èkìtì land) There isno water that kills the poor,The water of Ìjerò.

The water from the eyes – tears,Ifa divination was cast for Àwóbọ,

The child of the King ofẸyọ Ajorí, animportant Yoruba place)At the work on the farm of Igbónráyé(name of a farm),He was told that in that year God willshine the light of good character forthem.

They were told to make a sacrifice of 4pigeons, 1000 cowries equivalent inmoney, and his or her pants or trousers.After Awóbọ the son of the King ofỌ yọfinsihed making the offerings;It was not too many days and too manymonths before the King ofỌ yọ died.The people ofỌ yọ then selected Awoboand made him King ofỌ yọ.

Ẹ bọ:

4 Pigeons, 1000 cowries equivalent inmoney, Own pants, 1 White Rooster.Àlàyé:Ifá says the person that consulted Ifá willbecome a very important person afterthey have worked for their achievement.That the person will be like a king whoother people pay homage to and serve.

ODÙ KEJÌ: Ọ YẸKÚ MEJÌ ẸSẸKEJÌLÁ Ọ pá gbọngbọn ni síwájú àgbọnenini, Àtẹlẹsẹ méjèèjì ni jìjàdùọnagbòrògán gbòrogán Apása abẹnu bọmbọÁ dífa fún erun lọjọ aṣọA lukin fún kẹlẹkúWọn ní kíẹrùnlọjọ aṣọ kó rúbọKí kẹlẹkú náà rú ẹbọKí wọn maṣe rí ikú àjokú

Kẹlẹkú nìkan ni ó rúbọ,Kò tóọjọ kò tó oṣùOlúwa àwọn aṣọ yìí kúÀwọn ará ilé sì pe gbogbo wọnPé kí wọn maa múra,Láti bá Olówó wọn lọ ọrunWón pe gbogbo àwọn aṣo yí kalẹ pẹlúkẹlẹkú náà, Sùgbọn èsù dáhùn ó ní,Hii ó sòkóÀwọn èèyàn ní ba a níÓ ní kẹlẹ rú oKẹlẹ túAfínjú asọ kìí yún ọrunNígbà tí èsù wí bàyí tánNi àwọn ènìyàn bá mun kẹlẹkúKúrò láàrín àsọ tí ón bá olówó wọn lọọrun Làti ìgbà náà ni wọn kò ti fi asọkẹlẹkú sin òkú mọ Aṣọ kèlèkú ni aṣọ

pupa,Tàbí tí ó bá ni pupa nínú.

ẸBỌ RÍRÚ: aṣọ pupa, Òbúkọ kanàtiẹgbààfà, Ifá ní kí a rúẹbọ kí a ma rí ikú àjọkú Chapter 12

There is always a long stick held in frontof someone as they are clearing away thedew. Both feet struggle for the pathway:gborogangborogan,The wearing tool (apásá) has a narrowmouth.Ifa divination is made for 155 differentcolors of clothes

Divination is done for K ẹlẹkú the redcloth;

All the different color clothes were toldto make an offering, So that they will notall die together.It was only the red cloth that made theofferings.

In a few days and a few monthsThe owner of all those clothes died; Thepeople of the house called all of them,that they should be preparedto die with their owner.

They put all the clothes out including thered cloth;But Èṣù then responded, saying “Listento me” (in the ancient language) Thepeople responded in agreement (hen)Kẹlẹkú finished making its offering.

Kelekú finished making it offering,That an elegant cloth does not die.After Èṣù had said this,All the people took Kẹlẹkú away fromthe other clothes to be buried with theirowner.

Since then thepeople don"t includeKelekú in burial of a deceased person.Kelekú is the Red Cloth, or a cloth thathas red in it. Ẹbọ: Red cloth, 1 he goat, 6000 cowries orthe equivalent in money.

Àlàyé:The client should make an offering sothat he or she will not die in a groupdeath. It is also a lesson to always yield

to the advice of offerings when it isprescribed to avert negativity.

ODÙ KEJÌ: Ọ YẸKÚ MEJÌ ẸSẸKẸTÀLÁ

Ọ kùnrin yàkàtà lórí ìgbáÌgbá kú,ọkùnrin yàkàtà kò lọA dífá fún ará ilé han lukin fún àra okoWọn ní kí wọn rúẹbọKí wọn rú, ìgìrìpá òbúkọ,Ẹgbààfà àti aṣọ ìboraẹnììkòokanAra ilé àti ara oko jẹọrẹSùgbọn wọn kọ láti rú ẹbọAra ilé kú sí ilé, ara oko sì kú sí okoWọn ní kí wọn maa gbé arọ oko lọ iléNígbàtí wọn délé, wọn ní kí àwọn ọmọrẹṣe ère òkú Wọn ní àwọn pẹ lóko,

àwọn kò mọ ìlù lílù mọ Èyí ni àwọnIfẹṣe máan wípé, arọ pẹ lókoKò tún mọ ìlù lílùÒun ni ó sì mún kí àwọn ọmọ òkú tàbíÌsògùn ilé máa kọ Orin bí okú bá kú pé

„Jòrò -jòrò-à-lùmọ„Jo aolù-mọ„Jo jo a-lu-mọ„Títí di òní yí ní ìlu ilé-Ifẹ.

ẸBỌ: (Ìgìrípá òbúkọ pẹlu „aṣọ ìbora") Chapter 13

The fat man sits on top of the pumpkinplant; The pumpkin dies but the fat mandoes not leave. Ifa divination was castfor the people of the town, And for thepeople of the village.

Both were told to make offerings.

To offer a he goat;To offer 6000 cowries or equivalent inmoneyAnd also their cover sheets;The people of the town and the people ofthe village were friends. But theyrefused to make the offerings.The people of the town died in the townand the people of the village died in thevillage. They said that the people of thevillage should be taken to the town.When they got there, their children weretold to perform burial rites.They said they had spent too long a timein the village.

They do not know how to play the ritual

drums any longer.That is why in Ifẹ, they usually say thatthe people have stayed too long in thevillage.They no longer remember how to drum;That is why the children of the deceasedand the priest that performs the burialrites, usually sings at the burialceremony.

Joro-joro áo lùm ọ(we just dance, wedon"t drum)Jó, jó áo lúmọ jó jó áò lùmọ.Until today in Ilé-Ifẹ they usually claptheir two hands at the ceremony.

Ẹbọ: 1 he goat, the cover sheet from One"s

bed

Àlàyé:Ifa advises one not to be too far awayabroad. One should always keepconnection with one"s own roots. Tomake offerings to avoid sudden death.Yield to the advice of Ifá for longevity.

ODÙ KEJÌ: ODÙ IFÁ Ọ YẸKÚ MEJÌẸSẸ KẸRÌNLÁ Ọ rúnmìlà ní yíò bíyibiyibi,Wọn ní kí ifá kó má bí yibiyibi,Nígbà tí ó ma bíÓ bíọkọÓ bíọjá,Ó bí Ogun (warrior Orisa)Ó bíọnàÓ bí ilé iṣẹ ìkẹhìn wọn

Lẹhìn èyíọrúnmìlà sawo lọ síléolókunséniádé Ó sì gbéọdúnmẹrìndínlógún níbẹNígàbtí ón bọ, ilé ògún ló lọkọ yàÒgún kí bàbá rẹ púpọ, ó si fún ní oúnjẹpúpọ Lẹhìn tíọrúnmìlà jẹhun tánÓ sọ fún ògúnọmọ rẹ wípé òhun fẹgbọnsẹ (yàgbẹ) Ògún sọ fun wípéẹnìkankíí gbọn ẹsẹnhìn Ọ rúnmìlà sí tún múnaraÓ lọ síọdọọjáọmọ rẹỌ já náàṣe bàbá ní àlejo dáradáraỌ rúnmìlà tún ní òun fẹ gbọnsẹỌ já ní, wọn kìí gbọn ẹsẹ níbíBàyí niọrúnmìlà ya ilé gbogbo àwọnọmọ rẹ yípo Títí tí ó fi déọdọ ilẹNígbàtí ó déọdọ ilẹIlẹ pa odidi ewúrẹ fún bàbá rẹ

Ó ṣe ọrúnmìlà ní àlejò dáradára,Ọ rúnmìlà bèèrè wípé òun fẹ yàgbẹIlẹ sáré sọ fún bàbá rẹ péIbi tí ó bá wu ni kí ó su sí,Ọ rúnmìlà bọ sí yàrá ó su sí ibẹ,Ó wá ti ilẹkùn ibẹ,kò ì pẹ tó jáde, ni ó tún ní òun fẹ su siIlẹ ní kí ó tún su sí ibiti ó bá waGbogbo yara ti Orunmila wọ niOsu ohun rere si

Chapter 14

Ọ rúnmìlà says he will give birth toyíbíyíbí; When he gave birth to children,He gave birth to Oko, the farmAnd he gave birth toỌjà, the market.

He gave birth to Ògún, the tools;

He gave birth toỌ nà, the road;He gave birth to Ilé-iṣẹ, the house andthe last of them; After these,Ọ rúnmìlàwent to practice Ifá divination across thesea; He spent 16 years there.When he was coming back from hisjourney He first stopped at Ògun"shouse, one of his children. His son Ògungreeted him and gave him food to eat.AfterỌ rúnmìlà finished his food,He told Ògún that he wanted to relievehimself.

Ògun said that people don"t relievethemselves in his house. Ọ rúnmìlàrestrained himself and proceeded on tohis son Ọjà"s house. Ọjà entertained hisfather very well.

Ọ rúnmìlà again announced (Òunfẹgbọnsẹ) that he needed to use thetoilet.

Ọ jà also said that no one does that in hishouse.This is howỌ rúnmìlàstopped at all ofhis children"s house; IléỌrunmìlà"s sonmade a feast of a whole goat for hisfather; He entertainedỌ rúnmìlà verywell;Ọ rúnmìlà asked to use the toilet again.

Ọrunmìlà"s son Ile, told his father that hecan relieve himself wherever he likes. Ọrúnmìlà went in one of the rooms andclosed the door of the room. Soon afterthat Orunmila told his son that he neededto do it again.

Ile told Ọ rúnmìlà to relieve himselfwherever he liked. Ọ rúnmìlà went toanother room and did it there the sameway; Ọ rúnmìlà opened another roomand did it there;He came out and closed the door of theroom.He asked Ile to go clean the shit in therooms.

When Ilé went in the first room to cleanthe shit, Instead of shit, the room was full ofmoney.

When Ilé went in the second room toclean the shit,Instead of the shit, the room was full of

jewelry.In every room Orunmila went, therewere treasures.Ọ rúnmìlà then prayed for Ilé that fromthat day forth,All the work of the Farm, of the Road, ofthe market place, and of Ògún, thetoolmaker, will benefit Ilé (the House).That is why we keep everything that wework for in the house.Ọ YẸKÚ MÉJÌ ẸSẸ KẸDÒGÚN

Ìw ọ òyẹ,Èmi òyẹ,Òyèṣẹṣẹn làà bọ lókè Ọmọ aráyéṣe bíojúmọ lón mọ, Dífá fún Ẹrùnlọjọ ÀsọHá ò bú fún Kele,Wọn ní iṣẹ tí wọn fẹ jẹ yíí Kíí wọn jẹ

láyọ láì séwu Aṣọ funfun kò rúbọ, Kélénìkan ló rúbọ

Ïj ẹ:Kélé rú oKélé tuuAṣọ pupa kò yọrùn

(Ifá ní kí a rúbọ nítorí Ikú)

Chapter 15You do not shift. I do not shift.

Ọyẹ (the Shifty one) just startedemerging from beyond; The people of the world thought it wasthe beginning of the daylight, the sunrise.Ifá divination was cast for one hundredand seventy-five different color cloths.

It was also cast for Kele the red cloth.They told them that there is a messagefor them to deliver. They should delivera message of fear.The white cloth did not make anoffering;Kele, the red cloth, was the only one thatmade the offerings. The red cloth Kele,made an offering.The red cloth did not go up to Heaven.

Ẹ bọ:The client should make offerings toEgúngún, Ákúkọ Adìyẹ, Aṣọ pupa, Aṣọdùdù, Àti Aṣọ funfun, Epo pupa, Obìorógbó, Atare,Ọtí, etc.

Àlàyé:Ifá says that the client should make

offerings to prevent unnecessary death.The client will not die a group death. Heor she will be spared a group death.Ọ YẸKÚ MÉJÌ ẸSẸKẸRÌNDÍNLÓGÚN Ọ pá gongo lónsajúÀgbọn nini,Ẹsẹ méjìéjì lónjí jadùỌ nà gbòrògán-gbòrògán Dífá fún Olóyè ileHan lu kin fún Olóyè okoWọn ní kí wọn rúbọKí wọn fi aṣọ ẹgbẹ-jọdá rúbọÈsù àrírú,ẹgbà arútùỌjọ Ikú pa olóyè iléNi ikú pa Olóyè Oko(Ifá ní kí A rúbọ, kí a fi aṣọ àjọda rúbọnítorí Ikú)

Chapter 16

It is a long stick that always leads theway of the person that clears the dew.The two feet usually struggle to lead onthe footpath.Ifa divination was cast for the teachingsfor the Chief of the house. Ifá was alsocast for the Chief of the village.

Both of them were told to make offeringswith a group dress;They did not listen to the advice andthere was a problem with Eshu.The day that Death killed the Chief of thetown, the same day Death killed theChief of the village.

Ẹ bọ:Make offerings to Egúngún, theancestors. Àkùkọ, Adìyẹ, Epo pupa,

Obì, Orógbó, Atare, Oyin, Ohun jíjẹ.Make offerings with a dress made byeveryone (group dress). Give away tothe needy.

Àlàyé:Ifá advises the client to make offeringsto avoid unnecessary death. A story wastold of two friends who were told tomake an offering in order to avoid Ikúbut they did not listen. So when Deathcame, Ikú took them. There is a dressthat they all had a piece of.

III. ÌWÒRÌ MÉJÌ Intro

The Major 16 Odù of Ifa are the primarydisciples of Ọ rúnmìlà. In many of theOdùs, reference is made to the ancients

who brought the wisdom whoseteachings guide human beings to live inpeace and harmony in the world.

The Odùs came to earth for the purposeof teaching a sociology of life. Theyreveal wisdom about interpersonalrelationships, a positive character toenhanceone"s life with, respect for theelders and other people around us.

The Odùs came to teach humans how torelate with the other creatures around us.The Odùs teach us about the energies inthe universe and the respect we shouldhave for them; such elements of theuniverse as the mountains, the sea, theocean, the forest and the earth.

As in other religious scriptures like theBible or the Qu"ran, the Odùs revealedpositive ways of life to humans. Forexample, in Iwòrì Méjì, chapter 14 saysthat “if a young person should giverespect to his Elders, everything that heor she embarks upon will work out andhe or she will have a happy and longlife.” (William Bascom 1991: 37)

Also in Ìwòrì Méjì, the need for us tohelp one another is expressed. In chapter2 of Ìwòrì Méjì, it is determined thatthough the hand of youth cannot reach theshelves, the hand of the adult cannot passthrough the neck of a gourd. Therefore,the favor that a young person may ask ofan adult should not be refused. Each can

do something unique for the other.

In so many Odùs of Ifá there is alwayssome knowledge as to how we can co-exist in love, harmony and respect. Inthis regard, one is reminded of thesociological implications of Ifá. ODÙ KẸTA: ÌWÒRÌ MEJÌ ẸSẸ KÍNNÍ

Èw ọẹmí, kò jọ èwọ ìrókòA dífá fún ÀdánTí yóò maa lo reejiẹmíẹlẹmí ka jé Àdána ma jẹ ìrókò ló fẹràn kiri Sùgbọn èèwọìrókò ló fẹràn jùÀdán wáá rí èwọ igiẹmí,Ó sìí fẹ lọ jẹẹNí ó bá kọrí sí ilé babaláwoÌwòrì méjì ni odù tí ó yọ siWọn ní kí àdán ó máṣe dé ibi èwọẹmí

Níọsán gangan,Wọn ní òru ni kí ó máa jẹ èwọẹmí Wọnní bí ó bá dé bẹ lọsán,Wọn níẹlẹmi yíò fi kannàkannà pá á oWọn ní èèwọẹmí tí aráyén jẹKò jọ èèwọ ìrókò,Tíí àwọn ọmọ aráyé kíí jẹÀdán kò gbọ, ó gbéra níọsán gangan: Ólọ jẹ èèwọẹmí;Nígbà tíẸlẹmì ri iÓ sì fi kannakánná pá á.

ẸBỌ: Ọ pẹlẹ ni a ó fi bèèrèẹbọ rẹ: Chapter 1

My forbidden fruit is not forbidden likethat of Ìrókò.Divination was cast for Àdán, the bat.

The bat was flying around attempting topluck the fruit of life from its tree, as hewas used to doing with other fruits thatsustained him.But most of all he liked the fruit of Iroko.

The bat saw the fruit of Emi (a plant)and wanted to eat it.He went to the house of the Babaláwo toinquire if it was safe to eat or not. ÌwòrìMéjì was the Odù which resulted forhim in the divination.

He was warned not to touch the Emifruit, In the heat of the afternoon.He was only to eat it at night.

He was told that the owner of the plantwould kill him with a sling shot if he

were to go in the afternoon. They toldhim that the fruit of theẸmi plant thatpeople eat is not the same as the Ìrókòplant. When the owner of the fruit sawhim,He killed the bat with a sling-shot.Ẹbọ:The babaláwo will use the opele to askwhich offerings to make.

Àlàyé:Ifa predicts that the client wanted to dosomething that they should not do. Theact could be very dangerous for theclient. He or she should yield to theadvice of the babaláwo and not do it. Itmay cause him or her their life. Needlessto say, one should be very careful not to

do something that will result in death.ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ KEJÌ

Ọ wọ èwe kò tó pẹpẹ,Ti àgbàlagbà kò wọ kèrègbè,Iṣẹ èwe bẹ àgbà, kí í ó máṣe kọ;Gbogbo wa ni a níṣẹ, tí a jọ n bẹ ara wa,A dífá fúnọrúnmìlà,Èyí tí akápò rẹ ó pè lẹjọ lọdọOlódùmarèOlódùmarè wá ránsé síỌ rúnmìlàPé kí ó wá á sọ ìdí tí kò fi gbé akápò rẹNígbà tíọrúnmìlà dé iwájú Olódùmarè,Ó ní, òun sa ipá òun fún AkápòÓ ní, ìpín, akápò ni kò gbọNígbà náà niọrọ náà tó wá yéOlódùmarè,Inú rẹ sì dùn wípé, òun kò dáẹjọẹẹkùn

kankanNiẸlẹdà bá ní látiọjọ náà lọỌmọ Ẹdá kan kò gbọdọ dáẹjọ eekùn kanAnìkàndájọ, ò sèèyànAnìkàndájọ, ò seunNígbà tí o kò gbọ tẹnuẸnìkejìKí lo dájọṣeẸBỌ RÍRÚ: Patẹrẹẹbọ ni a ó yàn, èyítúmọ sí orísirísinnkan ni aayàn lẹbọ

Chapter 2The hand of the youth cannot reach theshelf;The hand of the adult cannot fit throughthe narrow neck of the gourd.The adult should not refuse the favor ayouth asks.We all have something we can do for

others.

Ifa divination was cast forỌ rúnmìlà andhe is sued in the Court of Olódùmarè. Olódùmarè sends forỌ rúnmìlà so thathe may come and explain why he doesnot favor his cash keeper.

When Ọ rúnmìlà arrived to the presenceof Olódùmarè, he said that he had triedhis best to favor his Akápò or cashkeeper.It was the destiny of Akápò thatprevented his success.Olódùmarè understood, then, and waspleased not to have made a wrongjudgment.

From that day on, Olódùmarè, the

Creator decreed that no one should passjudgment on anyone without having firstheard both sides of the story. The person who makes a one-sidedjudgment does not honor justice. Ẹbọ: The babaláwo will ask for the offeringsto be given.

Àlàyé:One should not pass judgment withoutfirst examining the situation clearly. Onemust hear both sides of a story beforedeciding. Olódùmarè may punish such aperson who makes an uninformedjudgment.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ KETAỌ rọ kíí gba àárọ,

Kí a fi alẹ sọọ,A dífá fún òkókó níí yẹlé,Tí yíò bá ni túlẹ yí wó,Nígbà tí Olódùmarè fọ síẹdá èèyànWọn kò rí ibi gbéNítorí pé ògédé omi ni ilé ayéNiỌ rúnmìlà bá lọ síọdọ olódùmarèOlódùmarè wá fúnỌ rúnmìlà niẹyẹlémẹrin Àkùkọ adìyẹ kan;Àwọn ni wọn tan erùpẹ inú agbọnTí olódùmarè sọ kalẹ láti òdeọrunNi gbogbo ayé fi di tigbó tijù bàyíIjó ni àwọn aráyén jóAyọ ni wọn n yọ,Wọn n yin ìwòrì méjì, ìwòrì méjìn yinifáWọn ní kínni yíò bá ni túnlẹ yíṣe o,Òkoko níyẹlẹ,

Ni yíò bá ni tún ilẹ yíṣe

ẸBỌ: Ẹyẹlé kan, Àyébọ Kan, Àkùkọkan, Epo,Ẹkọ, Obì, Owó tí ó tó Awojẹhun. Chapter 3 A situation which should be addressedin the morning, should not be left for thenight. Ifá divination was cast forOkokoniyẹlẹ, the hen; [the one that will help to fix the world]

When Olódùmarè first created humanbeings,There was no place for them to livebecause the world was filled withwater. SoỌ rúnmìlà went to Olódùmarè,who gave him pigeons and 1 rooster.

These two were responsible forspreading the soil in the basket.

Olódùmarè dropped from the heavens.In this way the world turned into thejungle that it is today. The people of theworld began to dance and sing withhappiness. They were praising ÌwòrìMéjì and Ifá.They were singing like this and askingfor help to fix the world. Òkoko Níyẹlẹis the one who will help us fix theworld.

Ẹbọ: 1 pigeon, 1 hen, 1 rooster, palm oil, cornpalp, kolanuts, cash for the babaláwo.

Àlàyé:

Ifá says that when it is the time to dosomething, it should be done in a timelyfashion. One should not postpone whatneeds to be done. Ifá explains thecreation of the world. Ifá also explainsthe beginning of something that will bebig and beneficial to many people.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ KẸRINArá ìlú èédúMo dú lójúMo fi déẸnuMoṣe Àgbọn ìsàlẹ wòrì wòrìA dífá fún ògún, oníjà oòleNíọjọ tí ón lọ sí okoọdẹWọn ní kí ó rúẹbọAṣọ dúdú kan,Bùjẹ díẹ, ìpele irin

Mòrìwòọpe àti ewénlá ìrókòGbogbo rẹ ni ògún rúÀwọn awo rẹ wá ní kó gbéẹbọ náàLọ sí àlà oko;Níbi tí àwọn Àgbọnrín gbénjẹ Nígbà tíóṣe bẹPa ìhánrán ìgalà kanO ni kinni onibuje paẸ o wọ èkútú àti àtànKín ni oníbùjẹ paẸ wo èkútú àti àtàn

ẸBỌ: Eku méjì,Ẹja méjì, àkùkọ kan,ẹmuagbè kan,ẹyẹlé, aṣọ dúdú, mòrìwòọpẹ,ìpẹpẹ irin,Ẹwà ilá, epo,ẹkọ, obì. Chapter 4

The people of the town of the Black-

Charcoal.I am black on the face,Up to my mouth.My skin is also black (wòrì-wòrì), lookof blackness.Ifá divination was cast for Ògún on theday he was going to the first hunt.

He was told to make offerings.The babaláwo told him to take them onthe way to a farm. That is where theantelopes pass their time.When Ògún arrived there,He killed one Ìgalà (deer)

He was happy and singing.What didỌníbùjé, the owner of the Led,Killed the animals.Don"t you see, Èkutu and Atan, the

animals that Oníbùjé has killed? Don"tyou see?

Ẹ bọ:2 rats, 2 fish, 1 rooster, pliers, 1 pigeon,a piece of black cloth, some palmleaves, a piece of metal, corn palp, theleaves of okara, palm oil, corn palp,kolanut.

Àlàyé: Ifá says that the client is on his orher way to achieve something. He or sheshould make offerings in order toaccomplish the mission. If the clientmakes the offerings, he or she will havehappiness.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸKÀRÚN Loootọ, loootọ niọmọdé

kékerén fi yanrìn mọ ilé Alákàn lọ kọ ilétirẹ,Bẹẹ ni ko fi ti omiṣe,Àfẹbojo ní í walẹ tirẹ ní wọndorowọndoro; Ilé Afebojo gboyè, ó gbàtẹBẹẹ ni kò gbọdọ, ó gbàtẹEku kéreké ní í kólé tirẹ,Wọn á dorí kodò lódodoỌ kanṣoṣo èjìwòrì,Lọ la igbóọlà sílẹÀwo wọn ní ilé olófin,Ẹgùn tí mo gùn, kò sá íṣeÈpèè mí, kò sá í jàA dífá fún kékeréọdẹ,Àti òfìràn òkója;Wọn n lọ ree dé igbó ìwòrìNíọsán ganganWọn ní kí wọn kó maa lọ dẹ igbó náà

À fí bí wọn bá rúbọ dáradáraSùgbọn òfinràn òkója kò gbọNi ó bá múnra níọsán ganganÓ sì wọ inú igbó ÌwòrìBí ó ti wọ inú igbó náàNi àwọn iwin bá da kíjìpá wáákà bó ólórí A ó tiṣe mọ òfinràn òkojà, òun lanpèẸkùn Kíjìpáẹbọ Ìwòrì tí kò rú niẹkùnngbé kiri di òní

ẸBỌ RÍRÚ: (Ifá sọ pé aṣọ òfì tí a ní,niẹbọ, pẹlú nnkan míràn tí ifá bá túngbà) Chapter 5

It is true that the Children used to makesand houses.It was the crab that built his house

without considering the water.Àfìnbojo, an animal, is the one that digsa hole to make his house (wọndọrọ-wọndọrọ) The house of Àfìnbojo canaccommodate and hide the tray

But the Àfìnbojo cannot be King.A small rat usually makes his househanging down from the tree. Èjìworì wasthe only one to clear the road toprosperity; One of the priests in thehouse ofỌlọrun.

The thing that I say shall come to pass.The curse that I make shall manifest;Ifa divination was cast for a younghunter, And the disrespectful apprentice,Òfinran ọkọja. They both went to hunt inthe forest of Ìwòrì Méjì.

They were told not to go hunting in theforestIn the middle of the afternoon withoutfirst making the proper offering andritual.But the Òfínrànọkọja did not listen to theadvice of the babaláwo, and preparedhimself for the hunt in the middle of theafternoon.

He then entered the forest of Ìwòrì.The ghost in the forest captured him in aspecial woven cloth, kíjìpá wàkà, whichlooks like leopard fur. How do we knowhow the disrespectful apprentice is?It is the leopard.

It is that special cloth that was told to the

Òfinrànọkọja. What he refused to offeras a sacrifice in the beginningis what theleopard is wearing still. That is theleopard"s fur.

Ẹ bọ:Ifá says it is a piece of woven cloth thatone has that should be offered as asacrifice. The babalawo will use theopele to ask for the rest of the offerings.

Àlàyé:Ifá advises the client to make an offeringbefore he or she sets out on a mission.The client should yield to the advice ofthe babaláwo so as not to regret or getcaptured like the leopard. If he or shedoes not listen to the advice, therepercussions might remain with them

forever. That is why even today, theleopard is still hunted for his fur.

ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ KẸFÀ

Ẹ là torofínní torofíní,Ẹlà torofìnì torofìnì,Ẹlà tooròdò,Ẹlà pondewureAgbe máa gbóhùn mi ròkun Àlùko máagbóhun mi i rọ"ọsa Ọ kànlèlógún òrìṣà,A dífá fúnỌ kànbí,Tí wọn ó fi lédù oyè nílé baba rẹ Wọn níire ajé yíò tó lọwọWọn ní ireọmọ yíò to lọwọIfá ní bí ó bá jẹ kíre aje tó mi lọwọÀtẹwọọ miẹwáÀpárí í min o mun sin o ní mòkun Ní

iléẹri, ni mobáọtúnNi ile eri, ni moba òtúnNí ilé eléjelúỌmọ erin tíí fon kííkanGbùrù lẹyìn Ijù ÀlọỌ rúnmìlà jẹ kí ó rú ó tóJẹ ki n rú ó gbó

ẸBỌ: Orógbó, Obì, Ataare, Àkùkọ kan,Eku Ẹja, ,Ẹkọ, Epo, pẹlú Owó Awo. Chapter 6

Ẹ là (Ọ rúnmìlà) tòrófínni tòròfinni(very clear and neat) Ẹlà (Ọ rúnmìlà)fórófinni tòròfinniẸlà, the one who goes down to the river.Ẹlà, the one that blesses [pondewure]Agbe, the special bird, carry my voice

across the sea.

Àlùkò, the special bird, carry my voiceacross the ocean.The 21 mortals.Ifa divination was cast forỌ kànbí, firstchild in the family usually male. The onethat they propose to make Chief of hisfather"s lineage.

They told him that the prosperity ofchildren will come into his life. Ifa ifyou let the prosperity of money come inmy hands; My ten fingers, my wholehands.My head is what I will use to worshipyou at the shrine of Olókun. In the houseof Olúeri;In the depth of the sea.

In the house of Yem ọja. At the coolplaceAt the house ofẸlẹjẹlúThe son of the elephant that roarsimmensely;The elephant that rules the forestỌrúnmìlà me carry you for a long time. Letme carry you until you reach old age.

Ẹbọ: Bitter kola, kola nut, guinea pepper, 1rooster, 1 rat, 1 pigeon, corn palp, cashfor the babaláwo.

Àlàyé:Ifá predicts blessings and prosperity forthe client that consults Ifá. He or shewill be appointed to a very important

position in life. If the client makes theofferings they will receive manyblessings from Ifá. In return for all theblessings the client should worship Ifá,for a long time. He or she shouldworship Ifa for the rest of their life.

ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ KEJE

Ìwòrì worì worìA dífá fún alágbẹdẹ ìmògún Tí ó máa fiirin jonaNítorí pé ón wẹjuwẹmu Tí kò sí lè kojúmọṣẹ tín ṣeNígbà láéláé, bí alágbẹdẹ bá ti ki irinbọnáBiọwọ wọn bá ti ríríWọn a fiọwọ bomiWọn á fọọ nù

Sùgbọn nígbà tí wọn bán ṣè éyi,Irin á ti jóná bàjẹKò sì níí dára mọ, fún ohun tí wọn fẹẹrọ,Alágbẹdẹ Ímògún wáá mú óókan pẹlúèèjìÓ kọrí sọdọ ÌwòrìLáti lọ bèèrè ohun tí yóoṣe,Iwori ni ko si ohun ti yooṣeJu pé kó ma fiọwọ bọjù àtiẹnu,Lẹhìn ìgbà tí ó bá parí isẹẹ rẹ ní alẹKí ó wá lọ ọ wẹAlágbẹdẹ Ìmògún síṣe bẹẹ, iṣẹ rẹ sì dáraNígbà tí wọn bíí pé, níbo ni ó ti rí ògùnrẹṣeTí irin rẹ kò fi jóná mọAlágbẹdẹ ìmògún ní, Bí ó sí Ìwòrì, tó níkí n du lójú Kíí n dú lẹnu, kí óẹe àgbọn

ìsàlẹ wòrì wòrìGbogbo irin ìbá ti jóná tán.ẸBỌ RÍRÚ:(Eku méjì,Ẹja méjì, Obì, Epo,Ẹkọ,Àyébọ adìyẹ, àrúbofà)

Chapter 7

Ìwòrì worí worí, the one that watchesthe head.Ifa divination was cast for theBlacksmith at the shrine of Ògún; Theone that usually burns his metal work;Because he was too busy cleaning andwashing his face.

Because he was too busy washing hismouth and nose; He was not payingattention to his work,

In the past times when a Blacksmith wasmaking metal work, If his hands getdirty,

They usually put their hands in water andwash them. But while they were cleaning andwashing their hands, the metal work willstart burning and damaging. It will nolonger be good, for what he needs it for.

The blacksmith of Ìmògún then addedtwo plus three.He went to Iwori to ask him what heshould do.Iwori told him that there is nothing hecould do, other than to use his hands towash his face and nose.

After he had finished his work in theevening, he went to take a bath.The blacksmith of ìmògún listened to theadvice.Then his work began to look good.When people asked him where he madehis medicine that enhanced his work so,he said that if it had not been for Iworiwho had asked him to stay black in theface and mouth, and stay dirty on thechin, all his work would have beenburnt.

Ẹbọ: 2 rats, 2 fish, palm oil, corn palp, 1 hen,a thing that Ifá likes.

Àlàyé:Ọ rúnmìlà speaks of a person that does

not give 100% attention to his or herwork. Instead of finishing his work first,he or she is too busy worrying about theway he or she looks. Meanwhile, thework is neglected to the point ofspoiling.If the client can face his or her worksquarely, he or she will succeed in thework and be happy regardless of howdifficult it is.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ KEJOÒde kún, òde kò kún títíÌmọ òde jọ, kò jọ jìnà,

A dífá fún Ìwòrì,Tí ónlọ tọ òde nífá,Wọn níẹbọ kí ó jọ títí, ní kí óṣe

Òde gbọ, òde kò rú,Ọmọọ ree jọ tán,ọmọ rẹn túkáá lọÒde kan títí òde di alẹỌ gànjọ gan, òde rú hánúnÀwọn olóde-o-mọ-kú-òde,Wáá já sáárín òdeWọn kígbé bíí tótó,Wọn ní, Ààjìn jìn,ẹ máa túká lọNi gbogboọmọ òde bá túkáá lọÀ ṣé rírúẹbọ ní í gbe niÀìrú kí í gbèyànKò ì pẹ, kò ì jìnàẸ wá wo ifá awo kìBí óṣe n ṣẹBí óṣe n ṣẹ.(ẸBỌ RÍRÚ: Àkùkọ kan, àyébọ,eku,ẹja,ẹkọ, ọpọ ìgbín, obì pẹlú owó ọkẹmọlàjlélógín.

Chapter 8The Surroundings were full but not forlong.The plans for the Surroundings weregoing well but not for long.Ifa divination was cast for Iwori;He was going to initiate theSurroundingsIfa responded that the Surroundingsshould make offerings. So that it willhave joy and wellbeing for a very longtime.

The Surroundings heard the advice butignored it.Afterwards the children of Ode finisheddancing.They dispersed into the Surroundings

where it was full of nighttime.

The night set in and the Surroundingsbecame thin;Awo Olóde was there alone descendinginto the middle of the Surroundings.They screamed like tótó, the town cry.They announced that night had arrived.

You should disperse.All the children of the Surroundingsdispersed then.Oh, yes, making the appropriateofferings befits one.And not making the appropriate offeringsdoes not befit one"s life; It"s not far.

Come and see the predictions of thebabaláwo As it comes to pass. As it

comes to pass. Ẹbọ: 1 rooster, 1 hen, snail, kolanut, cornpalp, 430 cowries, the equivalent inmoney.

Àlàyé:Ifá advises that it is always good toyield to the advice of the babaláwo. Itmight seem fine in the beginning not tobut if the client does not follow theadvice of Ifá things might go wrong andit might become too late.

ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ KẸSÁN

Èrú ọkọ ni oríKò ní mùndùnmúndùn A dífá fún Èjìkoko,

Èjì ìwòrì tí ón lọ sì òdeỌ yọ Wọn ní kíó rúbọẸyẹlé méjì,Ẹyin adìyẹ méjì,ÀtiẸgbẹẹdọgbọn,Wọn ní kò ní rí ibi níbẹ Wọn ní òun kòní jẹKá rí ibi

Chapter 9

The head is just like the knuckle ofthe hoeIt has no soft parts.They cast Ifa divination for Èjìkoko(Èjìworì)Èjì Ìwòrì was going to the town of Ọyọ and there he was told to makeofferings.

2 pigeons with 2 hen’s eggs.And 1,980 cowries as the equivalent ofmoney.They said that he would not see ormeet negativity there; They said thathe would see and meet with positivitythere instead. Ifa affirmed that hewould prevent Èjìkoko from seeingnegativity.

Song: Ojú Awo kíí ríbi Èjìwòrì OjúAwo kíí ríbi ÈjìwòrìẸbọ:2 pigeons, 2 hens, money for theBabalawo

Àlàyé:Ifa predicts that the client is going on

a journey. In order for the client toexperience positivity on his or herjourney, he or she should makeofferings so as not to run intonegativity.

ÒRÌNÀ (ORIN AWO) OJÚ, AWOKÍÍ RÍ IBI, ÈJÌ ÌWÒRÌ, OJÚ AWOKÍÍ RÍ IBI, ÈJÌ ÌWÒRÌ. ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ KẸWÁ

Ìpé npé ojú kò ní eniniÀgbàgbà irun àgbọnKòṣe lòólòóA dífá fún ojúNígbà tí ón lọ sí òde Àpéré Àpéré níorúkọ tí oyèn jẹWọn ní kí ó rúẹbọ,

Ẹyẹlé méjì àtiọgbọkànlá owó Wọn ní kóní rí ibiNígbà tí ojú n bọ ní òde àpéré Ó tọàwọn babaláwo lọ,Wọn ní kí ó rúẹbọ,Kí ojú rẹ máá rí burukú ní òde ayé Wọnní kí ó múẹyẹlé kanKí ó fi kan ojú òsìKí ó fiẹyẹlé kejì kan, ojú ọtún, Ifá ní kí arúẹbọ

Chapter 10The eyelids do not collect dews.The old beard does not look curly andshine Ifá was cast for the eyes.When the eyes were going to theOutskirts of expression, they were toldto make offerings of two pigeons and

2,200 cowries equivalent in money.The eyes were told that they would notsee negativity.As the eyes approached the Outskirts ofexpression, they went to see thebabaláwo.

They were told to make offerings so thatthey would not see negativity in theworld. They were told to take onepigeon and to touch the left eye with oneof the two pigeons. To use to the secondpigeon to touch the right eye.

Ifa says the client should make offerings; Ifa predicts that the client is going onsome sort of journey, so as not toexperience negativity. Ẹbọ:

2 pigeons and 2,200 cowries equivalentin money.

Àlàyé:It predicts that the client who receivesÌwòrì Méjì in a reading should makethese offerings to prevent negativity.

ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸKỌKÀNLÁ

Ẹ sin jí ní Òwúrọ,Ó kó gbìnrìngbìnrìn síẹnuOÒrùn gbabiṣéréṣéré wọlé Ọlọrun yíosù lé àtété (òkè) Ọlọrun ní Olódùmárèyí osù àtété Òsùmàrèẹgọ gbójú ọlọrun

Ó tàn yanranyanran,A dífá fún idẹ, han lúkín fún Òjé A bu

fún irin tííṣe ọmọ Ìkẹhìn wọn, Wọn ní kíwọn ó rúbọ aìkú,Idẹ àti Òjé rúẹbọ, sùgbọn irin kò rú. Irinní irọ ni wọn n pa, ó níọlọrun ti parí iṣẹKoko ni ara Idẹ àtiỌ jén le,Sùgbọn lẹhìn ọdún màrún, ara irin kò dá,Ó wá bẹrẹ sí ní dípẹtà, ón bàjẹ,Ifá níọlọmọ kí awọn mẹta rúbọ tàbíọmọìyá mẹta Nítorì àbígbẹyìn wọn.

Chapter 11The horse wakes in the morning with achain in his mouth. The sun shinesthrough the cracks of the house. God putsthe moon up high.The rainbow takes over the eyes of God,the sky.

It shines very bright.They divine for Brass and the Lead.They also divine for Iron, the youngerbrother of both Brass and Lead. Theywere told to make offerings to preventtheir death.

Brass and Lead make their offerings butIron did not.Iron told the babalawo that he was lying.God finished all the work on him so thatthere was nothing left to be done. Brassand Lead were feeling fine.But after five years Iron fell sick.

He began to rust and spoil.Ifa says that three children from the sameparents should make offerings becausethe youngest one of them will get sick or

die unexpectedly otherwise.

Ẹbọ: Ram, plantain, palm oil, kolanuts, oti orpalm wine.

Àlàyé:The client might be one of a group ofthree children of the same parents. Theyshould make offerings so that theyoungest one of them could be preventedfrom negativity or death. He or sheshould not ignore the advice of thebabaláwos. If he or she does, death orsickness is a possibility.ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ KEJÌLA

Ọ sán awo ìtòrìPolo awo ìlúgún,

A dífá fúnỌlọfin òde àwòfín,Wọn nínkan rìbìtìYíò jábọ làti ojú ọrun,Yíò sì dá sí kélekèleWọn ní kí apá rẹ ó lè kaWọn kò rú ẹbọ,Ifá ní kí ó rú ẹbọ nítorí èèyàn mẹtaKíẹkún máá ba wọléIfá ní kí àwọn ará ilé òkúMáá sunkún, kí òkú mìíràn máa ba kúNígbà tíỌ rúnmìlà lọ síẹhìn odiÓ fi àwọn ọmọ rẹọkùnrin sílé lọNígbà tíọrúnmìlà lọ tánÀjàkálẹ àrún wọ ìlúNítorí kò síỌ rúnmìlà nílé la dá ifáÀwọn ọmọ rẹọkùnrin yíí tọ àwọnbabaláwo lọLáti dá ifá, bí àjàkálẹ àrùn náà kòṣe ní

kan àwọn títí bàbá àwọn yíò fi dé, wọnní kí wọn rúẹbọWọn ní kí wọn rú ewúrẹ kọọkan, èkíríkọọkan, eku méjì-méjì,ẹgbààfà , ẹgbààta,Orúkọ àwọn ọmọ Ọ rúnmìlà nii. Apó-oróii. Apó le jàiii. Ẹjẹmọ olówọnràniv. Fèyíṣègbèv. Wọmílójú

Chapter 12

Ọ sán, the sun or daylight, awo ìtòrí, theability to see.Polo the awo of Ìlúgùn, a town,Cast Ifá for the owner of the palace ofthe outskirts of Àwòfín, meaning

„careful look". He was told to makeofferings.

They said that a round thing will fallfrom the sky and break into pieces. Inorder to be able to contain it, the clientis advised to make offerings in the nameof the people so that there will be noreason to lament.

Ifa says that the relatives of the deceasedone should not cry so as to preventanother death. WhenỌ rúnmìlà went on ajourney, he left his sons in the house.AfterỌ rúnmìlà was gone, a seriousvirus spread throughout the town.SinceỌ rúnmìlà was gone, the peopledecided to divine.The children ofỌ rúnmìlà went to the

babaláwo to make a divination.They wanted to know how to protectthemselves against the virus until theirfather returned. Ẹbọ:They were told to make offerings of 1goat each, 1 piece of meat, 2 rats each,12,000 cowries equivalent to each and6000 cowries equivalent each;The names of those children ofỌ rúnmìlàare:

1. ÀpòỌrọ2. Apò-lẹ-jà3. Ẹjẹmọ Olúwọnrán4. Fèyísègbè5. Wọmílójú

Àlàyé:

The client should make offerings inorder to prevent sickness or group deathsuch as that caused by AIDS or anotherviral epidemic. He should abide by theadvice of the babaláwo.After they took all the offering items tothe babaláwo, they insisted that thebabaláwo sacrifice all the goats asẸbọ.All the children ofỌ rúnmìlà did thatexcept for the youngest of them calledWòmílójú who told the babaláwo to dowhat he saw fit when the virus cameafter the sacrifice of all the goats. Itaffected or killed everyone in the townexcept Wòmílójú, the youngest son ofỌrúnmìlà, the only one who had listenedto the advice of the babaláwos.

The spirits came to Ọ rúnmìlà andinstructed him to go back home becausesomething was happening there. Ọrúnmìlà was very sad to find out that allhis sons had died except for the youngestone. Èṣù"s and Ọrunmìlà"s friends triedto console him.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸKẸTÀLÁ Ọ rúnmìlà ní ó di siiMo ní kíẹni rò yẹ ibáÓ ní kí aṣọ Omi dáKí á ma ba dá omí sí àlejò láraMo ní àlejo wo ni o?Ó ní àlejò ajé, Aya,Ọkọ, Ọmọ àti OyèIfá ní Òun rí ire àlejòIre ajé, ire aya tàbíọkọ àti ire oyè

Chapter 13

Ọ rúnmìlà said that it had become sii, orthe throwing of water;I said for a person to duck and be carefulthrowing water so that he does not throwin on an arriving visitor. I asked whichvisitor it might be?He replied that the visitor of Ajé ormoney, Aya or wife,ọkọ orhusband,Ọmọ or child, Oyè orChieftaincy.Ifá says that he saw the prosperity of avisitor,The prosperity of money, the prosperityof a wife or husband, and the prosperityof the Chieftaincy or oyè jíjẹ.

Ẹbọ: Obì kolanut, orógbó, money for thebabaláwo, 1000 cowries.

Àlàyé:Ifá predicts thatỌ rúnmìlà sees theprosperity from a visitor that will bringgood things in life. Among them money,a new wife, a husband, a child and aposition in life. The client should benice to a visitor that might come into hishouse and treat him well because thevisitor may bring good luck.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸKẸRÌNLÁ Bíọmọdé bá tẹríba fún àgbàOhun gbogbo tí ó bá dáwó lé,Á má gún gérégéÌwà rẹ á sí ma tutù pẹsẹpẹsẹ;

A dífá fúnọmọ oníwà pẹlẹ,Tí kòṣe Àfojúdi sí ìyá tàbí bàbáTí ayé rẹ dùn jọjọ.

Chapter 14

If a youth gives respect to the elderseverything that he or she embarks onwill be a success. The person who doesnot disrespect his mother or father willhave a very calm character and peace ofmind. His or her life will be filled withjoy.

Àlàyé:Ifa advises the client to have a good andcalm character. Ifa says that the client"slife will be good and he or she will havesuccess in his or her life.

Ifá also advises that the client shouldhave respect for his or her parents sothat his or her life will be long andhappy.

ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸKẸDÒGÚÐ

Adégùnl ọlà lawo ElérééÌbídùnrín lawoỌ kin orí ataGàngàndó lawo iléọlọta,Àwọn ni wọn dífá fún Ọ rúnmìlàNígbà tí ire gbogbon lọ lóde tí kò ya iléWón ní kí ó múra síẹbọ níṣíṣe,Ó gbẹbọ ó rúbọ,Ifá ní odó ló ní kí ire ó wá bami dó,Sìgí bàyí ni ìwòrì méjìn dúró lójú ọpọnÀbo ní boọlọjà lójúTí ó fi máan fi ireọwọ rẹ tọrọ;

Kò ì pẹ, kò ì jìnnà,Ire gbogbo wá ya dé tururu

Chapter 15

Adégùnl ọlá is the Awo of EléreeÌbídùnrín was the Awo of oko, abeautiful bird on top of the pepper tree.Gàngódó was the Awo of the house ofIléỌlọtaThey were the Babaláwo that cast Ifadivination forỌ rúnmìlà.When all the goodness was passing byand did not branch to the house ofỌrúnmìlà,Ọ rúnmìlà was asked to makeofferings and so he did.Ifa says that Odó, or mortar, was the onethat asked for prosperity to settle down

with me. The figures made on theỌpọnIfá, the divining tray for Ìwòrí Méjìwere very steady.Abo is what covers the face of themarket seller when he or she gives awayhis or her profits. Not too far in thefuture, prosperity will come inabundance.

Ẹbọ: Corn, black eye peas, peanuts, palm oil,2000 cowries equivalent in money forthe babaláwo.

Àlàyé:Ifá says that the client should makesacrifice so that good things can comeinto his or her life. Prosperity of wealth,children and all good things in life.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸKẸRÍNDÍNLÓGÚN Èrúkọ ìdí ní fẹyìnjọ ìpàkọ ààyàLó dífá fún Eléjì ìwòrì tí yíòṣẹ igbá kẹtaOdù wáyé Oṣó loun kò ní jẹ kó gbéléayé,Àjẹ loun kò ní jẹ kó gbélé ayé,Ifá ní tí ó báṣe bií tiọmọ tòhun bá ni,Ibi tí a ní kí gbégbé ó ma gbééIbẹ ni gbégbén gbéIbi a ní kí tẹtẹ ó má tẹ,Ibẹ ni kò ní sàì tẹ,Ibi a ní kí èkùyá ó máa balẹIbè ni gbé hewú orí gbúrúgbúrú,Ifá bí mo bá kú, ó diọrun rẹ,Àyàfi bí o bá le mọ kò,Àyàfi bí o bá le walẹ

Ifá bí mo bá kú,Ó dọrùn rẹ o.

Chapter 16

The wooded part of the hoe resemblesthe back of a monkey"s head.Divination was cast for Eléjì Ìwòrìwhich is the third of the Odùs to comeinto the world. The witches say that theywill not let Iwori live in the worldIfa says if it is his own child, ÌwòrìMéjì, he will live in the worldWherever we say Ewé gbégbé, a plantshould not leaveThere are gbégbé leaves.

Where they tell Tẹtẹ not to grow; there iswhere Tẹtẹ grows.

Ẹbọ: 1 rat, 1 fish, some tẹtẹ leaves, 1 hen,2000 cowries

Àlàyé:The client should make offerings so thatthe people of the world will not disturbhim or her from achieving their goals. Inorder that the enemies of the client donot drive him or her away from his orher place. If the client makes offeringshe or she will be able to do all the goodthings in life and accomplish his or hermission.

ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸKẸTÀDÍNLÓGÚN

Ìwòrì méjì ló rú túú lójú ọpọn

Ló dífá fún yèyé AbíyegbèÈyí tó fẹhìntì, tó n fẹkún sún„ràhun ọmọ,Ó ríọmọ lẹyìn adìyẹ òkòkóÓ bú síẹkúnÓ níẹyẹ okoṣe tún n bímọ ju ni lọ? Wọnní kí ó rúbọ,Ó gbéẹbọ, ó rúbọ,Èrò ìpó,Èròọfà,Ẹ wá bá ní ní jẹbútú ọmọ,Àrọmọ gbéọmọ pọn ni ti aya awo Àrọmọgbéọmọ pọn ni tíṣiṣẹgún Àrọmọ gbéọmọpọn ni tí aya awo

Chapter 17

Ìwòrì Méjì was the Odù that appearedon the Ifá tray

When Ifá was cast for the mother ofAbíyegbe, the one that rested his back asshe began to cry because she did nothave any children.She saw the baby chicks behind themother hen.

She started crying;She bemoaned the fact that the birds inthe forest had more children than shedid. She was told to make offerings andperform rituals.She listened to the advice of herBabaláwo and made the sacrifices.

The people of Ọ fà, let people come andfind me in the midst of a lot of children.Having children to care for is the way ofthe wife of the Herbalist; Having

children to care for is the way of thewives of the babaláwo.

Ẹbọ: 10 chicken eggs, palm oil, kolanuts,Akara, bean cake

Àlàyé:If the client that Ìwòrì Méjì came to is awoman, she should be looking to havechildren. The client should listen to theadvice of the babaláwo and makeofferings and rituals. If the client doesso, she will be blessed with a lot ofchildren.Children are also representative of otherblessings in life. With the advent ofchildren, the parents will receive more

sympathy from people and therefore getmore help. All the good things that comein to the life of the client will increasehis or her prosperity.

ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸKEJÌDÍNLÓGÚN

Esinsin ló gorí odóÓ ṣèdí mọgbọnyìn mọgbọyìn, Ló dífá fúnìkòkòTín lo rée jẹ ológun lóde ìgódó Wọn níkí ó sàkálẹẹbọ níṣíṣe Ó gbẹbọ tí ó joyètán,Ó wán jó, ó wán yọ,Ó ní, Àwa jó ó,À wan yọ,Àwa jẹ ológun lóde ìgódó ni Mọọrẹ

Chapter 18

Èsìnsìn, an itching plant, was the onethat climbed to the top of the river. Hehas his roots (mọgbọnyìn-mọgbọnyìn)grounded.He cast Ifá for the pot, Ìkòkò.He was to be made the Chief of the armyin the city of Ìgòdò.

He was asked to make offerings andrituals; He listened and he was madeChief. He was dancing and he washappy. He says we are dancing and veryhappy.

I have become the Chief of the Army ofthe City Ìgòdò. I am very grateful.Ẹbọ:

1 rooster, kolanuts, bitter kola, 1,600cowries.Àlàyé:The client will become a very importantperson in the community. He or sheshould make offerings and rituals so thathe or she will take on that position. Heor she will become a Chief or a veryimportant person of authority.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸKỌKÀNDÍNLÓGÚN Ẹni a bá wá òde,Ni a bá lọ ilé,Ẹni ajá bá wá,Ni ajá bá lọ,Dífá fún Èjìkoko ìwòrìNíjọ tón tí ìkọléọrun bọ wá sí ilé ayéWọn ní kí ó sàkàlẹẹbọ níṣíṣe

Wọn ní kí ó máa bọ ifá,Wọn ní bí ó bá ti bọ ifá tóNi ifá yíòṣe gbè tóÓ gbẹbọ ó rúbọÏjẹ ifá tẹjú mọmiKí ó wò mi ire,Èjì kókó ìwòrìIfá tẹ ojú mọ mí, kí ó wòmí ire,Bó bá tẹjú mọ miMàá lówó lọwọ,Èjì koko ìwòrì,Ifá tẹjú mọmi, kí o wòmí ire;Bí o bá tẹjú mọ miA ó bímọ lémọÈjìkoko ìwòrì, ifá tẹjú mọmi kí o wòmíire Bí o bá tẹjú mọ mi,A ó rí ire gbogbo,Èjì koko ìwòrì,

Ifá tẹjú mọ mi, kí o wòmí ireÈjì koko ìwòrì

Chapter 19

The person that one came out with, is theperson that one goes back home with; Itis the one that the dog comes with that heleaves with.Ifa divination was cast for Èjì kókóÌwòrì,The day Èjìkókó Ìwòrì was coming fromheaven into the world.

He was told to make offerings to Ifá;They told him that the more heworshipped Ifá and made offerings toIfá, the more Ifá will bless and favorhim.

Èjìkoko Ìwòrì listened and made theofferings.

So Ifa watched over me and brought meprosperity, Èjìkoko Ìwòrì; Ifá, if youlook at me, I will have money in myhands; Èjìkoko Ìwòrì, Ifá looks at meand sees me with positivity.

If you look after me, I will have morechildren; Èjìkoko ìwòrì;Ifá looks at me in goodness, if you lookafter me. I will have much prosperity.Èjìkoko Ìwòrì,Ifá looks at me with positive ness,Èjìkoko Ìwòrì.

Ẹ bọ:Kolanuts, palm oil, yam, wine or spirits.

Also receive one"s own ikín of Ifá fromthe babaláwo and learn how to pray withthem.

Àlàyé:

In Èjìkoko Ìwòrì, Ifá says in the Odù thatthe client should learn how to worshipIfá and pray with Ifá. The client shouldlearn the activities of Ifá. The more theclient works and worships with Ifá, themore he or she will receive blessingsand prosperity from Ifá.

ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ OGÚNÒgòdò òwú o gbókè odòÓ payín keke sí ólókoDífá fún alántakùnTí yíò maaṣe oun gbogbo, bí idán, bí

ìdàn Bí idán ni moṣe tí mo fi lájé

Bí idán bí idán ni mo ṣe tí mo fi láya Bíidán bí idán ni moṣe tí mo fi bímọ, Bíidán bí idán ni moṣe tí mo fi níre gbogboÒgòdò òwu gbókè odò, ó payín kekesólóko

ÀLÀYÉ: Ifá ní a rúbọ, kí a ma ba ríìnira, kí a lè ní ire gbogbo pẹlú sùúrù àtiàláfìà. Chapter 20

(Ògòdò Owó) The cotton tree stands onthe top of the river, showing off its whiteteeth to the farmer. Ifá divination wascast for the Spider, the one who will bedoing everything like magic; It is likemagic I made that brought me riches.

It is like magic I made that brought memy wife. It is like magic I made thatbrought me children; It is like magic Imade that brought me prosperity.

The cotton tree stands on the top of theriver, showing off its white teeth to thefarmer. Ẹbọ: 2 white pigeons, kolanuts, 1 white yam,1000 cowries.

Àlàyé:Ìwòrì Méjì says that the client will beable to have success in life like a magicother people will not understands. He orshe will be able to make things manifest.Just as the Spider makes its webs, it islike magic that other insects do not know

understand how she does it.The client will have money like magic;he or she will have wives and childrenlike magic. All goodness will come tothe client like magic.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ KÍNNÍIlé ni mo jòkó sí,Ni gbogbo iren wọ turuturu wá á bá miỌ dẹdẹ ni mo jòkó kà,Gbogboọrọn wọ turuturu wá bá mi,Mo jòkó àinárò

Mo ríre ọrọ tó pọ rẹgẹdẹA dífá fún odi, tín sáwo lọ sí òde òkò Ójòkó ó fiẹyìn tí igi akòkoÌre gbogbon dà wá oÌgìrìrì, ìgìrìrì,

Ibi a fiyọ sí ni iyọọ somi síIre gbogbo dà wá o,Ìgìrìrì, ìgìrìrì,Òkè kíí yẹ tíí fíi gbaẹbọ tirẹIre gbogbo dà wá o,Ìgìrìrì, ìgìrìrìẸBỌ: (EKU,ẸJA, EWÙSÁ, OBÌ,EPO,ẸKỌ, Ọ KẸ MẸSÁN OWÓ)

IV. ÒDÍ MÉJÌ Chapter 1

It is in the house that I sit,Where prosperity pours onto me,I sit in my own living room where alltreasures pour over me.I sit comfortably without standing.I see prosperity in treasures of

abundance;They cast Ifa divination for Òdí Méjì asIfa was going to practice in the city ofÒkò.He sat along the way at the foot of anakòko tree to rest his back.All prosperity pours towards me(gìrìgìrì) in abundance.It is where we leave salt that salt meltsand turns to water;All prosperity pours towards me inabundanceIgìrì-igìrì (sounds of pouring)The mountain does not shift as itreceives its offerings. It remainsconstant.All prosperity pours towards me;Igìrì-igìrì

Ẹbọ:Rat, fish, bush rat, kola nut, palm oil,Palp, corn palm, 900 cowries.Àlàyé:Ifá says that prosperity will come to theclient wherever he may be. He or shewill stay put without mourning orwalking around.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ KEJÌ Odikii jẹ àdí,Awo wọn nílé kétuA dífá fun ìyá tín ṣiṣẹ àrosìnTí an pè ní àdí, tíỌbalúayé kò gbọdọ jẹÈkùrọ kí í tí íṣe àrosìn rí,Odi ní óṣe òògùn fún ìyá tí an pè ní àdíTííṣe orúkọ ìyá ÈṣùNi Èṣù kò fi gbọdọ jẹ àdí di òní

Àdí ni ìyá Èṣù n jẹ,Ẹ ma fi àdí ròfọ fún ỌbalúayeẸBỌ RÍRÚ: Òbúkọ kan fún Èṣù, epo,iyọ, ẹkọ, obì, pẹlú owó Awo.

Chapter 2

Odi does not eat àdí (palm kernel)The Awo of the house of Kétu (anancient Yorùba town)Cast Ifá divination for the woman thatwas doing the work of arosin;The one that we call àdí thatỌbalúayémust not eat.The palm kernel that does not make oilbefore Odi.Odi was the one that made medicine forthe woman that we call Àdí, the woman

that raised Èṣù from youth before thepalm kernel began to make oil.Because people called àrosin (Àdí)which is the name of the mother of Èṣù.That is why Èṣù does not eat àdí untiltoday.Adi was the name of the mother of Èṣù.Do not cook vegetables with àdí (palmkernel oil) forỌbaúlayé.

Ẹbọ: 1 he goat, palm kernel forỌbalúayé, salt,corn palp, kolanut, money for thebabaláwo.

Àlàyé:The client should prevent him or herselffrom Èṣù"s anger. He or she should notupset his or her mother. The client

should be careful to respect taboos andto observe the restrictions of Ifá.

ODÙ KẸRIN ODI MÉJÌ ẸSẸ KẸTA

Òdí méjèéjì; awo ilé alárá,Òdí méjèéjì; awo iléọlọfin,Òdì méjèéjì, awo wọn níléọwàràngún-àga Àmọtièlè,ọmọ onísẹgi,Àgùntièlè, fiọwọ labá ajé tétètéWọn ní ìwo òdí méjìÓ ti wá jẹ o,Tí aboyún kò fi tiọwọ àlà bọ osùn? Tíàgàn kò fi tiọwọ àlà bọ osùn?Tí aboyún ilé kò fi bi tibi tire? Kàngiri,Àìkú lan bá Èsù oKàngiri,

ẸBỌ: Àyebọ méjì,ẹyẹlé méjì, eku,ẹja,

epo,ẹkọ, ìgbín, obì àti àkùkọ kan. Chapter 3

Odìméjì was the Awo of the house ofAlárá; Odìméjì was the Awo of thehouse ofỌlọfin; Odìméjì was the Awo ofthe house ofỌ wàràngúnàga. Àmọtiẹlẹwas the Awo of Oníṣẹgi,Àgùntiẹlẹ used his hands to touch (te tete)

They asked Odìméjì what washappening;Those pregnant women did not put theirclean hands in the Osùn pot (red camwood that we use to beautify thenewborn baby).They asked why the barren woman could

not have children?;Why the woman in labor could not sufferless?.

Odì says that they should make offeringsand so they did. They made Ifá work forthem.Then they received great prosperity ofchildren,Of money; prosperity of longevity at theend.They say that the way we did it wasthrough Èṣù, kangírí (???)

ODÙ KẸRIN ODI MÉJÌ ẸSẸ KẸRIN

Odi Àgbàlagbà If ẹ,Awo iléọlọfinTí yíò pàrokò ránṣẹ sí Àjàká

Nígbà tí àwọn ifẹ, kò fẹ mún asíngbá lọsódeỌ yọ

W ọn wá lọ bá odi pé kí ó gba àwọn níìmọràn Odi ní kí wọn ó ru ìdì agbọnmẹrìndínlógún Àti igbáẹrù igi kan,Kí wọn ó pééṣẹ sí í láráKí wọn ó wá gbe e ránṣẹ síỌ yọ

Kí w ọn ó sọ fún Aláàfin péIfáọdún náà tí yíò dá, Agbọnndú ni kí ófiṣe Ifá, àti wípéọmọ rọọkùnrin tí óbímọ, Kí ó máa fiẹrù igi náà yánáNígbàtí Aláafin rí èyíÓ pe Òòṣà pé kí ó wáá túmọÀrokò tíọlọfin pa ránṣé si òunÒòsà wá wí fún Àjàká pé

Àw ọn ará Ifẹ kò fẹẹ sin asingbá mọ

Àti wípé Àgbàlagbà Awo kann bẹlẹgbẹb wọn Látiọjọ náà ni Àjàká o ti yọ,Àwọn ará Ifẹ lẹnu mọ fún asíngbá

Ijó ni w ọn n jó,Ayọ ni wọn n yọ,Wọn ní, ó di ò,Àgbàlagbà Ifẹ,Ódi o, Àgbàlagbà Ifẹ. Awo ileỌlọfin

ẸBỌ: Ọ PẸ LẸ A Ó FÌ BÈÈRÈẸBỌNÁÀ

NOTICEAsíngbá àárín Ifẹ àtiỌ yọ igbá náà rínínnkanọsìn tí AláfìnỌ yọ fún wọn ní Ifẹláti máa sín kí wọn máa mún èrè wá,nítorípé ó jẹ alágbára nígbà náà.

Chapter 4

Odì, the elder in If ẹ, the Awo of thehouse ofỌlọfin, the owner of the palace,cast Ifá divination for the Ọlọfin, inheaven.Ọlọfin, the one that sends a sacredmessage to Àjàká (old Ọ yọ),the one that sends a sacred message toÀjàká (the Empire)When the people of IFẸ no longerwanted to send their taxes to the EmpireofỌ yọ.The people of Ife went to Awo Òdíméjìto divine advice;He advised them to make offerings ofbaskets and one bunch of firewood.Also to make a special offering in the

middle of the bunch of firewood to sendto theỌ yọ empire.

He advised them to tell the Alàfin thatthe annual reading of the year that hewill do that year, required that he use Ilẹbaskets full of vegetables to perform it.And that if his son has just become afather, he should use a bunch offirewood to keep warm.

When the Aláàfin saw this message, hecalled Òsá to come and interpret thesacred message that had been sent tohim.Òsá then told the Aláàfin that the peopleof Ifẹ no longer wanted to continueserving his empire. Also that there is anelder advising them, who is close to the

people of Ifẹ.From that day on the people at Ifestopped paying tribute toỌ yọ and werevery happy. They started dancing for joy.

They were singing in praise of Òdí, theelder of Ifẹ, They were singing in praiseof Òdí, the elder of Ifẹ. Ẹbọ: TheỌ pẹlẹ should be used to find outwhat the offerings should be.

Àlàyé:The client who consults Ifá should makesacrifice so that he or she may be free ofenslavement. He or she will be able togain his or her freedom from anybondage or burden in life. He or she

should seek the advice of an Elder andabide by his advice.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ KÀRÚNApá Ewúrẹ ni kíí jẹ kí a pa ewúrẹ Adífá fún JàkútaTííṣe àrẹmọ GbàngóỌ la ni a o pa JàkùtáỌ túnla ni a pa Jàkúta

Ìr ẹní ni a o pa Jàkúta Ọrún ni a o paJàkùtá Ẹnu,ẹnu, ni a o fi pa Jàkúta mọ

ẸBỌ RÍRÚ: àkùkọ àdìẹ kan, epo,orógbó, pẹlú Àgbò kan fún Gbàngó Chapter 5

It is the arms of the goat that preventpeople from killing the goat; Ifa

divination was cast for Jàkúta, who wasfirst son of Gbàngó. Tomorrow we willkill Jàkúta.It is the day after tomorrow that we willkill Jàkùtà.It is the fourth day that we will killJàkúta.

It is the 5th day that we will kill Jàkúta.Only the tongue will be used to killJàkúta Ẹbọ: 1 rooster, palm oil, bitter kola, 1 ram forGbàngó.

Àlàyé:The client that consults Ifá will havevictory from his or her enemy. The

enemies will just continue to talk aboutcausing harm, but they will never beable to cause it. He or she should bewatchful of enemies and hatred. He orshe should make offerings to gainvictory.

ODÙ KẸRIN ODI MÉJÌ ẸSẸ KẸFÀ

Kí a di ìdì kó kún bámúbámú A dífá fúnataareTí kíí díẹrù tirẹ láí kún ọkẹ Ïjẹ IgbaOrógbó,Igba ataare, Igbaẹyọọ ọkàà bàbà Ta lópé Odi o lówó lọwọAyamọ bíṣẹẹrẹKíí bááṣe gbajúú GbàngóIfá dé, aláṣẹ, Ẹbọra abìṣẹỌ pẹ, abìṣẹ wàrà

Ẹbọ Rírú: Eku,Ẹja, Epo,Ẹkọ, Orógbó,ataare,Ọkà bàbà, Èso ewé rẹrẹ, obì.

Chapter 6

Let us pack the buttocks fully.Ifa divination was cast for the Guineapepper, the one that never packs itsluggage with a full load. And then 200bitter kola, 200 guinea pepper, 200Ọ yọleaves, 200 barley seeds.with ṣẹrẹ (Gbàngo"s shaker)He"s not the favorite of Gbàngó. Ifá hasarrived as the authority.

Ẹbọ: 1 rat, 1 fish, palm oil, bitter kola, guineapepper, wheat, the seeds of Ewé rẹrẹ,kola nuts.

Àlàyé:Ọ rúnmìlà says that the client who hasconsulted Ifá will have abundance ofprosperity. His or her prosperity will befull like the Atare is full of seeds. Theclient will be with abundance in his orher life.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ KEJE Ótàpá lókunA tàkìtì níọṣàAlakàn ni ó gbẹnu odòNi ón ṣẹbọ súrúsúrú fún ỌlọfinA dífá fúnỌ rúnmìlàIfá kò mún bàbá, bẹẹ ni kò mun ṣẹkẹtẹIfá kò mún bàbáIfá kò ní iyenmú mọ,Ọba aládé gba igbáọtí kan

IyeẸdú la wááẸBỌ RÍRÚ: Eku,ẹja, ìgbín, àkùkọkan,ọtín bàbá àtiṣẹkẹtẹ pẹlú koríko ewéifá fún ìṣọyèHe swings legs in the sea.He does diving and gymnastics in theocean.It was the crab who lives in the rivermaking small offerings forỌlọfin. Ifadivination was cast forỌ rúnmìlà.

Ifa does not drink wine nor does hedrink liquor.Ifa no longer possesses wisdom.The Royal King takes a cup of wine andbecomes wise again.

Ẹbọ: 1 rat, 1 fish, 1 rooster, 1 snail, red wine,

gin, Ifa leaves for memory.

Àlàyé:The client who has consulted Ifá shouldnot engage in too much drinking so as notto be too forgetful or to lose his or hermemory. The client should watch his orher drink so that he or she will not drinkbad water or get poisoned from drinkingtoo much. The client should be verycareful in these regards.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ KẸJỌ Ọràn tí ó bán dun babaláwoLón dun ifá,Ọ ràn tó bán dun Oníṣègùn,Ni ó dun Ọ sanyìn,Ọ ràn tí ó bán dun ajé

Ni ón dun ohun òsì ìdí rẹA dífá fúnỌ rúnmìlà,ọmọ onídẹlójúYíò gbéléwá,Yíò sì gba àpẹrẹ ọmọ ọba sayaÈrò ìpòÈròọfà,Ẹwá bá mi ní àrúṣẹgunÀrúṣẹgun ní àwa wà

Ẹ BỌ RÍRÚ: eku,ẹja,ẹkọ, àyébọ fún ifá,ewùsá fún àwọn ìyàmí pẹlú epo pupapúpọ. It is what is hurting the babaláwothat hurts Ifá.It is what is hurting the Oníṣègùn thathurtsỌ sanyìn (òrìṣà of herbs) It is whathurts Ajé (spirit of money) that hurts Òsììdìrẹ(theemblem of Ajé"s spirit) Ifádivination was cast forỌ rúnmìlà (Ọmọ

Onídẹlójú).He will look beautiful; he will put theRoyal pendant on his chest.

People of Ìpó, people of Ìpó (an ancienttown) Come and find me in victory. We are victorious.

Ẹbọ:

Àlàyé:The client that Ifá has been cast forshould take his or her problems to Ifá forhelp and victory. The client is assuredthat Ifá will take his or her problemsseriously and help he or she to bevictorious in conquering his or herproblems.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ KẸSÁNẸsẹ idẹ níí fi ojú tan ìnàOlóbònùngboùn níí fapá mèjèèjì lugbẹduÀjìjà gogoro awo AjígúnwàA dífá fún AjígúnwàTí ón ti òdeọrun bọ wá sí ilé ayéIfá ní kí a rúbọ péỌmọkùnrin la ó bí, pé òdeọrun ní yíò timúm ìwà tirẹ wá pé, kò síẹni tí ó lè kòlójú àbí kí ó daDúróninú ohunkóhun, Ifá ní iyìọmọ náàyóò pọ,Òkìkí rẹ á sì pọ, Ajígúnwà gbẹbọ, órúẹbọ,Igba abẹrẹ, àgùntàn kan, aṣọ funfun kan,epo àti ègbèjílélogún niẹbọ rẹ.Ajígúnwà ní an pè ní ayé

It is the leg that wears brass on it thatshines most strongly to the eye.Ọlọbọnùn-bọnùm (a type of bees) is theone that uses her two arms to play thegbẹdu drum. Àjíjá gogoro (a name) awojígúnwà

Ifá divination was cast for Ajígúnwà, theone that is coming to earth from heaven.He was told to make sacrifice to achievefame.

Ẹ bọ:200 abere leaves, 1 she lamb, 1 piece ofwhite cloth, palm oil, 3000 cowries.Ajígúnwà is the name that we call theworld.

Àlàyé:

Ifa says the client will be blessed with amale child. The child and the client whohas consulted Ifá will have fame if he orshe makes the appropriate offerings. Heor she will shine in life. He or she willbe always constant as the world is.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ KẸWAKótó kótó ni án pilẹ aránBí ó bá dé òkè, á di gburuduBí ó bá dé òkè, a di gbàràdàA dífá fún akẹsán tín ṣe bàbá iléọjàTí ón lọ mún ilé ibùjókóAkẹsán ni orúkọ tí an peọdánOlórí rere ma déọjà oWọn ní kíọdán rú ẹbọ,Kí ó ma báá rí elénìní níbùjòkó rẹKí ó lè na apá kí ó lè naẹsẹ

Òbúkọ kan, àkúkọ kan,Àdá kan, àti egbètálélógún,Ọdan gbẹbọ ó ruẹbọ,Gbùgbọn kò rú àdá àti àkùkọ fún elénìníNígbàtí ó dé ibùjókoỌdan na apá, ó naẹsẹ,Ẹbọ tí kò rú, àdá tó yẹ kó fi rú ẹbọ,Gradually is the way we plant a tree;When it gets tall enough it will spreadout;When it gets tall enough it becomeswide.Ifá divination was cast for Akẹsan, asacred tree, which was the chief of themarket place.

Akèsan, who was going to settle down,Akẹsan, is the name that we callỌdan,

the sacred tree. A lucky-headed onearrived at the market place andọdán wasasked to make offerings so that he wouldnot experience hatred in the place hedecides to settle down.

In order that he could stretch his armsand legs, he was told to make an offeringof 1 he goat, 1 rooster, 1 machete(cutlass) and 2,600 cowries.Ọdányielded to the advice and made theofferings. But he did not make theofferings of the machete and the 1rooster to protect against hatred.

When he got to the place where hewanted to settle down,ọdán stretched hisarms and legs. The people of the worldcame to the market and took the offerings

that he did not make.

They took the machete and began to cutdown his legs and arms.The client should make all the offeringsso that the people continue to do all oftheir work in the morning; So that thepeople of the world do not throw theirwork away uselessly.

Ẹbọ: 1 he goat, 1 rooster, 1 machete (cutlass),2,600 cowries.

Àlàyé:The client that has consulted Ifá shouldmake offerings so that he or she canprosper in his or her work. She or hewill be blessed and will be able to settle

down with much success. But throughenvy and hatred people will try to bringhim or her down. But the people of theworld came to cut him down: First thearms and then the legs. The client canprevent this from happening by yieldingto the advice of the babalawo and bymaking the prescribed offerings.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸKỌKÀNLÁ Wá níbí aráọrunKíí dun ará wọn ní iléA dífá èkejì ko ko miTí a bí ní òun nìkanTí ó máa fi gbogbo ayé seẹgùn jẹÈjìkókómí ni orúkọ tí an pe egúngún Ifání kí a bọ egúngún kan, ó níEegún náà yíò sí ilẹkùn ọmọ fúnẹni náà

Obìnrin kan yíò bímọ púpọ,

Kí á fi ọlẹ, agbọn ẹkọ,Pàsán àti òbúkọ kan bọ eegúngún Ifá niorúkọ ẹni kò ní parẹBẹẹ sì ni kò ní parunLo ohun tí a dá ifá sí

Chapter 11

The people in Heaven were told to comehere.They were told not to fight over theirhomes.Ifá divination was cast for ÈkejìKókómì, the one that was born alone. Ifáwas cast for the one that will have agreat inheritance.

Èjìkókómì is the name of the one we callEgúngún.Ifá priests say that the client should makeofferings to one special ancestor, so thatthe ancestor will bless the client withchildren.The client should use black eye peapudding and corn whips and one he goatas offerings for Egúngún.

Ifa predicts that the client"s name willnever perish. That is what we haveconsulted Ifá for. Ẹbọ: Black eye peas, corn palp, 1 he goat and9 whips or sticks.

Àlàyé:The client is advised to make offerings

to his or her ancestors. There areblessings that are coming from theancestors for the client that has consultedIfa. The blessings will be inheritanceand children if the client makes theofferings to the ancestors.ODÙ KẸRIN ODI MÉJÌ ẸSẸ KEJÌLÁ

Ọ nì síkọ, apá ajá jàgàdà ni ináỌlá síkọ apá ajá jàgàdà ní iná,Olókoṣẹ funfun ìrèré ìdí rẹ funfunA dífá fún àgbìgbò ràhínhínrànhinTó ma a fiẹsẹ ọrọ tẹ iléẸdúIfá ó tọ kí ó wá fiẹsẹọrọ ba ilé miIfá ní obìnrin, àlejo kan wà níọdọẹlẹdàWá bàyíbàyí, àlejọ, obìnrin rere ni

Chapter 12

How is today that the dog"s arms spreadlong.How is tomorrow that the dogs armsspread long.Olókoṣẹ (a bird) is white; his tail featheris white.Ifá was consulted for Àgbìgbò ran-in-ran-in (a big buzzard), the one that willbring prosperity into the house ofỌrúnmìlà.

Ifá, it is time that you come to my housewith prosperity. Ifa says that there is a stranger in theform of a woman who will bringprosperity into the client"s life. Ẹbọ: 1 hen, kolanuts, honey, gin, wine or other

liquor, 2000 cowries.

Àlàyé:There is someone who is coming into thelife of the client who has consulted Ifá.This new person will bring good thingsinto his or her life. The client shouldmake offerings in order to manifest Ifa"spredictions

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ KẸTÀLÁÓ de rereÓ rin rereO mọ ìrìn àsìkò rìn níẹsẹ méjèèjìA ṣẹṣẹ kó ohun ọrọ sí iléA dé gẹgẹ bíọmọ onínkanA dífá fún àjèjì gọdọgbọTí ón lọ sí òde IbìníWọn ní oríẹnìkan yíò mun dé ibiti

Yíò gbéṣe ìwà kan,Wọn níọgángán ire ni yíò maṣeWọn ní kí ó rúbọ, ó gbẹbọ ó rúbọNígbà tí ó dé òde ìbíní, ohunkóhun tí óbá Fiọwọ rẹ bà ni ó di rere,Ifá níẹnìkan fẹ lọ sí ìdálẹIfá ní kí ó rú ẹbọ kí ó tó lọKí ibẹ le sán án,Kí ó lè gbayì ti ibẹ bọẸBỌ: Ọ pẹlẹ la ó fi bèèrènnkan tí a o firúbọ

Chapter 13You arrived into prosperity. You walkedinto prosperity. You know how to walktimely on your two feet.We just put down all aspects of wealth.You arrived as the child of the owner of

it all.They cast Ifa divination of the bigstranger who was going to the town ofBenin.They said that the head of the client willlead him or her to where he or she willbe prosperous. They said that he or shewill move directly towards prosperity.He or she is told to make offerings.When he or she has arrived at the city ofBenin, everything that he or she toucheswill turn to prosperity. Ifá says he or sheshould make offerings before going.Ifá says someone (the client) will begoing on a journey;Ifá says he or she should make offeringsbefore going so that the place will befavorable for him or her; so that he or

she will be famous and happy uponreturn.Ẹbọ:The babaláwo will use theỌ pẹlẹ to askfor the offerings to be made to Ifá.Àlàyé:The client who consulted Ifá will bevery lucky. He or she will walk into asituation of wealth and prosperity, whichhave been prepared. Ifá predicts that ifthe client is going on a journey he or sheshould first make inquiries and offeringsso that the journey will be successful.

ODU KERIN ODI MEJI ESE KERINLA

Mo de rereMo rin rereEmi nkan ni mo mo irin asiko rin

A sẹsẹ ko nkan ọrọ silẹNi mo wole wẹrẹ biọmọ oni nkanEmi kii seọmọ oni nkanIrin asiko ni mo rin

Chapter 14I arrived into prosperity I walked intoprosperity. I am the only one that knowsthe timely walk.We just gathered all the aspects ofwealth and I walked into them as thechild of the owner of them. I only knowsthe timely walk.Ẹbọ:The babaláwo will use the opele to askwhat should be the offerings.Àlàyé:It is similar to the previous chapter,

chapter 13. The client who has consultedIfá will be very lucky to walk into theblessings of wealth.

ODU KERIN ODI MEJI ESEKEEDOGUN Ki a ma se ku ni kékeré Ki a ma se dàgbà nínú ìsẹ Kama si fiọpá tẹlẹ ni bùjéẹran

Chapter 15 May we not die too young;May we not get old in poverty;May we not walk with a cane at thegarbage dump.Ẹbọ:The client who has consulted Ifa shouldpray for longevity and prosperity. Ifasays if the client makes the offerings heor she will be prevented from poverty

and an untimely death.ODÙ KẸRIN ODI MÉJÌ ẸSẸKẸRÌNDÍNLÓGÚN

F ọnránkn kan òwú ló so ayé róA dífá fún oníkọ ọlà,Tínwá oko Ìmọràn yá n kiriÓ bi èjì ogbè fún wọn lódeọtúnÓ biọyẹkú méjì fún wọn lóde apáÓ bi ìwòrì méjì fún wọn lóde ejùRírúẹbọ lón gbeni;Erù tí a rú fún Èsù á dá ládàjùKòì pẹ, kòì jìnnà,Ẹ wá bá ni ní wọọwọọmọ

Chapter 16Only one string of thread suspends theEarth.

Ifa was consulted for Oníkíọlà.She gave birth to Èjìogbè, an Ifádisciple, at the town of ÒdeỌ tùn. Shegave birth toỌ yẹkúméjì, an Ifá disciple,at the town of Apá. She gave birth toÌwòrìméjì, an Ifá disciple at the town ofEjù.

Making offerings befits one"s life.The offerings that were made for Èṣùwere favorable.Not too long; Not too far.Come and find us in the midst ofchildren.Ẹbọ:Palm oil, kolanuts, guinea pepper,money for the babalawo.Àlàyé:

The client will be blessed with a lot ofchildren. The client should makeofferings for Eshu so that he or she willbe found in the midst of a lot of children.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸKẸTÀDÍNLÓGÚN Wíwọn ẹdunọmọolúfììrìÀiwọn ẹdun ọmọ olúfììrìBóo báa sojo má fohùn sakinBóo bá sakin, má fohùn sojoÈrò ìlokò dirù kalẹWọn fagbè gun lórí gan gan gan Ló dífáfún yùngbàTó ní òun yóò fawoṣẹsìn,

Yù ngbà to lohun yíò f"awo ṣẹsìn Ara rẹlón ṣeÏjẹ kí lá o sun o

Ẹkún yùngbà la ó sun oẸkún yùngbá

Chapter 17The scarcity of the monkey (Ẹdun) iscalledọmọ Olúfiri.Scarcity of monkey is called ỌmọOlúfiri.If you are a coward, you should notbehave as brave.If you are brave you should not behaveas a coward.The people of the town of Ìlokò packedtheir luggageThey piled their luggage very high.Ifa was consulted for Yùngbà, the onewho plans to ridicule Awo, thebabaláwo. Yùngbà, who plans to

ridicule Awo is only hurting himself.Then who do we cry for?It is Yùngbà who we will cry for.It is Yùngbà who we will cry for.Ẹbọ:Snails, kolanuts, guinea pepper, palmoil, corn.Àlàyé:There is someone who is planning toridicule the client. The client should becareful.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸKEJÌDÍNLÓGÚN Kókó aṣọ gùrùkanÒgèdègédé nígèdèẸyìn,ẹyìn, láa jí jó òrìṣà sí,Dífá fún wọn ní ìdíọkùnrinA lukin fún wọn ní ìdí „bìnrin

Ìgbà ìdí jẹọkan a ó rọmọ bí,Ìgbà ìdí di méjìNi ireọmọ dé,Kò ì pé kò ì jìnnà,Ẹ wá bá ní ní ààrín ọmọ

Chapter 18The knot of a cloth is knotty.Ògèdegèdè ní gèdè (a Yorùbaexpression) Backwards is the way wedance for the Òrìṣà.

Ifá was consulted for the crowd ofmales.They cast Ifá with the Ikíns in the crowdof women.When the crowd was only one, nochildren were born.

When the crowd became two, prosperitymeasured in children arrived. Not toolong; not too far.

Ẹbọ: 7 chicken eggs, palm oil, kolanuts,guinea pepper, 700 cowries.

Àlàyé:There are blessings of childrenpredicted for the client who hasconsulted Ifá. He or she will have arelationship with a member of theopposite sex who will yield the birth ofa child. There will be an associationwith a woman that will lead to a child orchildren.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ

KỌKÀNDÍNLÓGÚN Odindi odì,odindin, odìÈjì odì di méjì, wọn á dòtítọDífá fún Akẹsán,Tón lọ ree jẹ baálẹọjàA bu fun ayé rẹTón lọ re dáọjà síléAkẹsán n dádé,Ayé rèn dájà,Ẹyin o mọ wípéOlórí ire lòun dája

Chapter 19Odindi Òdì (a package) Odindi òdì(another package)The two packages became two;They became the truth.Ifa was cast for Akẹsán, a chief, who

was going to become the Chief of themarket.Ifá was also consulted for his wife whowas going to establish a market place.Akẹsan was wearing the crown ofchieftaincy; His wife was creating amarket don"t you know that they are thelucky ones creating a market.

Ẹbọ: 1 yam, black eye peas, palm oil,kolanuts, 1 rooster, 1 hen, 1000 cowries.

Àlàyé:The client who has consulted Ifá willbecome a very important figure in thesociety. He or she will rise to become achief or even a king or president. Soalso the wife or husband of the client

will become a very important personand be blessed. She or he willeventually found an establishment. Boththe husband and the wife will becomefamous and important in the society.They will become great people.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸ ÓGÚNÌgbín kò pilẹ aron dídaÀfèbojo wọn kò pilẹ arán ní wíwàA kíí gboju gbogbo lajaA kíí gboju kikan lagboA kií gbójú fífo

lé adiy ẹ àgádáTaa ni ó gbójú yíyán lé alágémọA dífá fún àfẹẹbojoTí ó n lọ sí ìkùnlẹ ẹjọ

Wọn ní kí ó rúbọ,Ó gbẹbọ, ó rúbọ,Bí isu bá ta tánA gbé àre rẹ lé lóriÀfẹẹbòjo, awo ni yíò máa jàre wọnBí èrè bá so tánA gbé àre rẹ lé oríÀfẹẹbòjo awo ni yíò ma jàre wọn BíÀgbàdo bá bímọ tánA gbé àre rẹ lé oríÀfẹẹbòjò, Awo ni yíò máa jàre wọn

Chapter 20

The snail did not plan to make the bluedye.Àfẹbojo did not plan to go sand digging.One is not too brave in flying like the

rooster.Who knows now to walk with style morethan the chameleon?Ifa divination was cast for Àfẹbojo, thesand digger, who was going to thebackyard of the snake.

He was told to make sacrifice andofferings; He yielded to the advice andmade the sacrifice. If the yam is ready,the farmer will harvest it.

If the peas finish growing, the farmerwill make a profit from them. Àfẹbojo,the sand digger, an Awo will always befavored. After the corn has grown verywell, the farmer will make profit from it.

Àfẹbojo and the babalawo will always

be favored. Ẹbọ: 2 yams, black eye peas, corn, palm oil, 1he goat.

Àlàyé:Ifá predicted that the client who hasconsulted Ifá will have favorability. Heor she will eventually have victory overhis or her work, just as the farmer in hisharvest.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸKỌKÀNLÉLÓGÚN Òdídí lón fi àra rẹdí igbóOlóbùró ló fọhùn ní òkèWọn ṣe bí ó tó erinDífá fún àrìrá gàgàTíí sọmọ"kùnrin òdeọrun

Bí èmi kò tilẹ níẹbọ, bí nkò lòògùn Àrìrátí mo gbọkàn lé, tí to mi ní tèmi

Chapter 21

The blocker was the one that blocked theforest with his own body.Olóbùró (a small bird) was the one thatmade sound from up the hillPeople thought he was as big as anelephant.Ifá was cast for Ariragaga (a name forGbàngó), who was the man fromHeaven.Even if I do not have my offerings andmy charms, I can depend on ÀrìráGbàngó He is enough for me.

Ẹbọ:

Black eye peas, corn, okra, poundedyam, bitter kola, palm oil, 1 rooster, 1ram, 6000 cowries.

Àlàyé:The client who has consulted Ifá shouldbe very close to the Òrìṣà, Gbàngó.Gbàngó is the energy of thunder andlightening. Ifá says that Gbàngó willprotect and fight for the client who hasconsulted Ifá. The client might seempowerless but Gbàngó will empowerhim or her and win his or her victoryover his or her enemy.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸKEJILELOGUN Yínmíyínmí abẹyìnpáálíDífá fún orí,

Ó n bẹ lógbèrè òun nìkanṣoṣo gírogíroWọn ní kí ó sàkalẹẹbọ níṣíṣeÓ gbẹbọ, ó rúbọ

Etí wá, etí bórí dúró Orí mi kà sàìdẹlẹni Ẹnu wá,ẹnu bá orí dúró Orí mikàsàì diẹlẹni Irun wá, irun bórí dúró Orími kàsàì dẹlẹni.

Chapter 22

Yimi yimi, an insect that has a flat head.Ifa was cast for Orí, the head.Orí was left alone, all alone.Orí was advised to make offerings andhe yielded to the advice.

He made the offerings.Then the ear came to join him.

The head stayed with the head.My head must be in possession ofgoodness.The mouth came to join the head andstayed with the head.

My head must be in possession ofgoodness.The nose came to join the head andstayed with the head. My head must be inpossession of goodness;The nose came to join the head andstayed with him. My head must be inpossession of witness.

The hair came to join the head andstayed with the head. My head must be inpossession of goodness.This is how all the elements of the head

came to join the head.

Ẹ bọ:Kolanuts, coconuts, efun white clay forceremony, Osùn, red cam wood, thehead of a fish, the head of a rat, moneyfor the babaláwo, òrìṣà or oríẸlẹdàẹni.

Àlàyé:The client that consulted Ifá could belonely. Ifá says that the client will bejoined by other useful people in his orher life. The client will no longer belonely. The client will also be blessedwith prosperity.

ODÙ K ẸRIN ODI MÉJÌ ẸSẸKẸTALELOGUN Òdídí ní fẹnu ara rẹdígun

Ọ wàwà ní fi ohùn ẹnu ara rẹ bù yẹrì Ẹnigbọ ohùn olóbùró lókèèrèA ní bí kò terin, ó pọ ju ẹfọn lọIbi olóbùró ba sí, kò mà tó àdiẹ o Dífáfún irin wọnwọnTííṣe ọmọkùnrin, ògún, nígbà ó rúbọ,ìbọn rẹ, Ibọn ro Ibọn kò ró, kò síẹni máajẹ kí wọn dojú Ìbọn kọunKòìpẹ, kòì jìnnà,Ẹ wá bá ni ní àrùṣẹgunÀrùṣẹgun láá bá ni lẹsẹọpẹ

Chapter 23

Odì was the one that uses his own mouthto obstruct war.Òwàwà, an animal, was the one that useshis own mouth to collect sand.

Who hears Olóbùró, a small bird, from adistance, might say that he is not as bigas the elephant.

He is bigger than a buffaloWhere Olóbùró hides he is even not asbig as a chicken.Ifá divination was cast for a bunch ofIron, who is the son of Ògún when helives in the midst of his enemies.

He was advised to make offerings andhe followed it. He made the offerings.Here is a gun but the gun did not fire. Butno one will allow someone else to pointa gun on him or her.

Not so long, not so far.Come and find us in total victory;

It is in total victory we always find us atthe foot of Òpè (Ọ rúnmìlà.

Ẹ bọ:7 yams, 7 plantains, palm oil, kolanut, 1rat, 1 fish, salt, corn, black eye peas,efun and osun. Money for the babaláwo.

Àlàyé:Victory is predicted for t he client whohas consulted Ifá. He or she will use hisor her mouth to win himself or herselfvictory. Just like the gun uses its mouthto make the shot sound, so also the clientwill have victory. An indication that theclient is in the midst of enemies. Theremay be envy and jealousy in the life ofthe client.ODÙ KẸRIN Ọ BÀRÀ MÉJÌ ẸSẸ

KÍNNÍ

Ó nìbàrà, ọlá bàràA dífá fún bàrà,Tín lọ sóko àleròọdúnTí ón fi omi ojú sèráhùnọmọÓ ya àgàn, ó ya pàráÓ r"ọmọ lẹhìn adìyẹ ó bú síẹkúnNi ó wá lọ sì oko aláwoÒun lè bímọ bàyíiNi bàrà dáfá si, wọn ní púpọ ni ireọmọrẹ Sùgbọn kí ó rúbọ, kí ó rúbọọpọlọpọọmọ Kí o sì rúbọ kí àwọn ọmọaráyé máa pa àwọn ọmọ rẹ Ẹbọọpọlọpọọmọ ni bàrà rú, Kò rúbọ ọtá,Wọn wá ní kó gbéẹbọ náà lọ sẹyìn odiWọn ní ibitíí ó gbéẹbọ náà sí ni kó fiṣeléKí ó sí máa gbé ibẹ, ó síṣe bẹẹ

Ó wá bíọpọlọpọọmọGbùgbọn nítoríẹbọ òtọ tí kò rúLọdọọdún ni àwọn ọmọ aráyén paa lọmọjẹ, À yìn sí òdì ni ó wán yin AwoÓ ní ó ní bàràTí ón lọ oko àleròọdúnRírúẹbọ lón gbeniÀ ì rú ẹbọ kíí gbèyànKò ì pẹẹ kòì jìnnàẸ wá woo Ifa awo kí bọ ti n ṣẹ,ọpẹabìṣe wàrà.

ÌKÌLỌ : Ifá ní àgàn dọlọmọ púpọ,ṣùgbọn ẹbọ kíọmọ aráyé ó ma paọmọnáà ni kí a rú. ẸBỌ: Eku,Ẹja, Iẹgbìn,Obì,Ẹkọ, Àyébọ adìe. V. Ọ BÀRÀ MÉJÌ

Chapter 1Today Bàrà, a disciple of Ifá TomorrowBàrà, a disciple of Ifá;Ifá divination was cast for Bàrà, the onethat is going to do seasonal farm work.He or she is crying because he or shedoes not have children;

Bàrà desired to have childrenBut she was barren. She began to cry.She saw the baby chicks followingbehind their mother and she continued tocry.Then she visited the diviner to ask forher own children.That is what Bàrà consulted Ifá about.The babaláwo told her that prosperity ofchildren would be plenty but that she

should make offerings in asking for them.

She should also make offerings toprotect her children against the evil ofpeople in the world who might kill them.But Bàrà only made offerings that shemight bear many children and not againsther enemies. She was told to makeofferings at the edge of the town.

She was told that wherever she laid theofferings was to be where she made herhome. There she should live.She heeded the advice of Ifá and gavebirth to many children.

But because the offerings to ward offenemies were not made, every year herchildren were killed. She discovered the

wisdom of the babalawos who had castthe divination for her.

She was saying, today Bàrà who wasgoing to do seasonal farm work. Makingofferings is what favors our lives.Not too long; not too far.Come and see the prediction of Awo asit manifests itself. Ọ rúnmìlà speaks andit is so.

Ẹbọ: 1 rat, 1 fish, 1 snail, kolanuts, corn pulp,1 adult hen (the adult hen who is alwaysmaking a cackling sound)

Àlàyé:Ifá says that a barren woman will bearchildren. He or she should make

offerings so that the people of the worldwill not kill her children. The clientshould yield to the advice of the divinersso as not to regret what may happen.

Ọ BÀRÀ MÉJÌ ẸSẸ KEJÌ Mo jí riolókon roko,Èmí ò lọ,Èmí o rè,Mo jí, mo gbáráán bàbá mi lọwọAráán bàbá miṣọwọ gbọgbọgbọMo jí, mo gba àràn bàbá mi,Aráán bàbá mi abẹsẹ gbogbogboGbogbogbo ni eegun òkèèrèè yóó ju wọnA dífá fún ikútánnléỌmọ ọlọdùnyèréNíọjọ tí ón lọ ṣẹfá fún oníkòrògbèbíWọn ní kí ó mún àkùkọ gogoro fún ọsun

(orírẹ)Wọn ní kí ó mún ojúkùjùkẹẹyẹlé fún odùẸlẹyinjú ẹgẹÈrò Ìpò,ÈròọfàẸ wá bá ní ní àrúṣẹgunÀrùṣẹgun ni àwa wàÌKÌLỌ : Ifá ní a fẹ lọ ibìkan, kí ó bọ Ọrìrẹ àti odù kí a tó lọ, kí ibi tí an lọ lèdára)Ọ rìrẹ àti odù la ó bọ lórí oun tí ádáfá sí).ẸBỌ RÍRÚ: Eku,Ẹja, Obì mẹfà, Àkùkọmẹta,ẹyẹlé méjì, A ó bọ Odù àti oríẹniníbẹ. Àkùkọ kan fún orí rẹ ẹyẹlé kan fúnodù.

Chapter 2

I woke in the morning as the farmerswere going out to their fields; I did notgo; I refused to go;I woke in the morning and I held myfather"s velvet garment.

My father"s velvet dress with long arms.I woke up in the morning and I held myfather"s velvet dress. My father"s velvetdress has long legs;It is long in the way the masqueradelooks from a distance

Ifá divination was cast for Ikútanl ẹ, thechild of Olódùnyèré, on the day that hewas going to perform Ifá work forOníkòrògbébẹ.He was asked to offer a big rooster forOsun.

He was asked to make offer a big pigeonfor the Odù,Ẹlẹyinjúẹgẹ.The people of Ìpò, the people ofỌ fà,Come and find us in total victory.We are the absolute victory.Ẹbọ:1 rat, 1 fish, palm oil, kolanuts, 3roosters, 2 pigeons. The client shouldmake offerings to Odù and his or herown head. The pigeon for the Odù. Theroaster for one"s Orí.Àlàyé:Ifá says that the client may be planning ajourney. He or she should make offeringsso that he or she will meet good luckalong the way. The client should makeofferings to his or her spiritual head. Heor she should also make offerings to the

Odù. For this purpose we seekdivination.

Ọ BÀRÀ MÉJÌ ẸSẸ KẸTA Ọ rúnmìlà,Ifá mo ní ó di oníran Ìran Ìran wa níísawo,A dífá fúnỌ pẹ,Tí yíò máa là káyé bíọbaẹrẹkẹÌgbágó,ẹnìi mi ni óṣeImọỌ pẹ, ẹnii mi ní óṣe Ọ rúnmìlà, Ifá lófún mi lówó gbalé Ifá jí, kí o wá fiọmúrẹ bọ mí lẹnu Bí oní pọnpọnpọn bá taniná rẹ Èrìgì Àlọ, wá kí ó wááṣọlà SíleÈmi AwoBàbáá mi, èrìgì ÀlọWá dandan kí o wá áṣọlá Sílé Èmi Awo.

ÌKÌLỌ :-Odù yíín sọ fún wa wípé, ifáwà ní sàkání wa, kí a mójúto, òun ni yíò

báwa yanjú oun tí a dáfá lé, bíọrọ tó jẹmọ owó kí a fi lọ ifá) (ẸBỌ RÍRÚ: eku,ẹja, Ìgbín, Obì, epo,Àyébọ kan) (A rúbọ ifá níẹbọ yìí, bí aba rúẹbọ tán a ó fi adìe náà bọ ifá) Chapter 3

Ọ rúnmìlà, I call Ifá; I say he hasbecome our lineage.It is our lineage and heritage to be anAwo (an initiate0Ifá was consulted for the Palm tree, thatif it will be treasurous as the KingofẸrẹkẹ. Is it the Ìgbágó of my man thatis not real.Is it the Palm tree of my man,representing Ọ rúnmìlà, that is not real.Ọ rúnmìlà, Ifá himself was the one who

gave me money to get the house. Ifá,when you wake up, come and feed mewith your breast milk

When Onípọnpọnpọn, a spirit name, lithis light, he always puts it on the top ofhis child"s head. Èrìgìàlọ, (a praisename forỌ rúnmìlà), come and createwealth in my house. I am an Awo. Ẹbọ: 1 rat, 1 fish, 1 snail, palm oil, corn palp,1 hen. The offerings of the hen should goto Ifá. 8000 cowries.

Àlàyé:This Odù is telling the client who hasconsulted Ifá thatỌ rúnmìlà is close tohim or her in spirit. One should study Ifafor goodness to come into the life of the

client. Ifa will help solve all the client"sproblems, especially financial ones.

Ọ BÀRÀ MÉJÌ ẸSẸ KẸRIN

Mo jí, mo bá Erin nínú igbó,Mo ní, Erin, pẹlẹ, aláwoo mọdurumọduru Mo jí, mo báẸfọn níọdàn,Mo ní,ẹfọn, pẹlẹ aláwoo pàṣìpàṣì, Mojí, mo bá àgbọnrín nínú igbáMo jí, mo bá erè ní àbàtà,Mo ní, ère, pẹlẹ, aláwoo kinikiniIláṣẹgun, ilàn lọ s"odo òréréIkán ṣọgbọn, ikán wọn n re ìbàyìgbò Adífá fún Erin lọjọọmọ erankoTí wọnn bẹ láarín òsírí,Tí wọn n bẹ lárín ọtá,Wọn níẹbọ èbú ẹyìn ni kí wọn óṣe, Wọn

ní awo kò sẹbọ èbú ẹyìn,Àwọn ni awo awòyeróye iléỌ rúnmìlàNi wọn ṣẹ Ifá fún àwọn Ọdẹ Ìkàrẹ,Níọjọ tí wọn n wáẹranko kiri,Wọn ní kí wọn ó rú ẹbọ,Bí wọn ti rúbọ tán, Wọn wo inú igbó lọNi wọn bá bẹrẹ sí ní ri eranko wọnpawọn, Wọn wán yin awo tó kifá fúnwọn Àwọn awo ná àn yin ifáRírúẹbọ ló ón gbeni,À ì rú kíí gbènìyàn,Ẹ tètè wá bá ni, ní àrúṣẹgun

(ÌKÌLỌ : Ifá ní kí arúẹbọ kí a ma kọ ẹbọsílẹ láìrú) Ifá níọtá kò ní rí wa múm, ifá ni kí a gbọìkìlọ ẸBỌ:Ẹbọ kíọwọ wa le tẹ ohun tí an fẹ,

òpẹlẹ la ó fi bèèrè. Chapter 4

I woke in the morning and found theelephant in the jungle. I greeted theelephant and praised him;Aláwo mọduru-mọduruI woke and found the buffalo in theforest.

I greeted the buffalo ( Ẹfọn) and praisedhim.Aláwo pàsípàsíI woke and found the antelope(àgbọnrín) in the woods.I woke and found the python and gavepraise to him (Aláwo kíní-kíní, theshining color) The okro (ilá) packed

themselves into groups of twenty.Ikán, a plant like okro) packedthemselves into thirties.

Ifa was consulted for the elephant, on theday that all the animals were surroundedby their enemies (people) hunting to killthem.They were told to make offerings ofspoiled eggs.They refused to make these offerings.They refused the babaláwo, Awororoye,an ancient name meaning those who waitpatiently watching for things.

Ifá divination was cast for the people ofÌkár ẹ, an ancient Èkìtì town on the dayof the hunt. They were told to makeofferings.

As soon as they did they entered theforest to hunt.

They began to kill the animals: theelephants, the buffaloes, etc. They werevery happy and sang in praise of thebabalawos. Chapter 5

The rooster uses his crest as his pride.Ifá was consulted for Òpílíkí, a kind ofbird, the one that will ignore his ownmatters yet get involved in otherpeople"s matters.Ọ rúnmìlà will help him take care of hisown matters.

He was told to make offerings so that hewill possess dignity in his life.

He made the offerings and then they toldhim he could go and fix other people"smatters better than his own.After he did all these things he was toldthat many people will come and servehim and thank him. He was very happyand began to dance.

Chapter 6

It is rolling that we roll the mortar; It isrolling that we roll the big pot; The waywe roll the mortar,We must not roll the pot the same way. Ifwe roll the pot the same way.

The pottery person will be very sad.It is only one wife that brings joy in thehusband"s home.

If they become two wives, one willaccuse the other of gossip.If they become three wives, one willaccuse the other of stubbornness.If they become four, there could beinseparable fights amongst them.The fifth wife could lead to theseparation of the family and thehousehold. The seventh wife will saythat it is the Ifá of their husband thatbrings misfortune to her.

Ẹ bọ:Ifá thought that the client should sacrificethe pleasure. He will ask from Ifáwhatever comes to his mind as long asIfá accepts. Theẹbọ should be done. Theclient might have to choose one wife if

he has more than one now.Àlàyé:Ifá says to the client who has consultedIfa to be careful with multiplerelationships. He will have problemsfrom this. Ifá says there is no rest ofmind in more than one wife at a time.

Ọ BÀRÀ MÉJÌ ẸSẸ KEJE

A ò mo orí af ọjú lẹgbẹ,A ò moẹsẹ òsìkà lọnà,A ò mo orí olóyè láwùjọLó dífáfún Èjìẹrìndìnlógún odùWọn n lọ réé sẹbọ níléọlọfinWọn ní kí wọn ó rúbọ,Taraẹni ló tóTi araẹni ló jùDífá fún èjìọbàrà

Tín lọ rééṣẹbọ níléọlọfinWọn ní kó rúẹbọ,Ó gbẹbọ, ó rúbọ,Ïjẹọbàrà gbẹsin dúdú gùnẸsin dúdúỌ bàrà gbẹsin pupa gùn,Ẹsin pupa,Ọ bàrà gbẹsin funfun gùnẸṣin funfunÈjìọbàrà nìkan nin bẹ lẹyìnẹni tón rúbọIfá ní kí a rúbọ, kí a borí kí a lè diọlọlà.

Chapter 7 One cannot differentiate thehead of a blind person in a crowd ofpeople. Neither can one differentiate thefootpath of a crazy person on the road.Ifá divination was cast for the SixteenOdùs (Ilé disciples ofỌ rúnmìlà) They

were told to make offerings;One"s own matters in other words, areimportant.One should take care of his own matters.Ifá divination was cast for ÈjìỌ bàrà.Ọ bàrà was going to make offerings atthe house ofỌlọfin.He heeded and made the offerings.Ọ bàrà road the black horse .He rode the red horse.Ọ bàrà rode the black horse .He rode the white horse.ÈjìỌ bàrà is the only one that was leftbehind, makingẹbọ offerings forblessings.

Ẹbọ: 1 horse tail, ìrùkẹrẹ, kolanuts, orógbó.

The babaláwo will ask for what Ifáwants with theọpẹlẹ.

Àlàyé:The client should listen to the advice ofthe babaláwos. He or she should makehis or her ẹbọs in order to receive manyblessings in life.

Ọ BÀRÀ MÉJÌ ẸSẸ KẸJỌ

Am ọkàn niọyánAmọsùn ni ònkóA dífá fúnọrúnmìlàIfán ṣawo ko ládíbọIfá ó tọ gẹgẹ, kí n la díbọ tèmiAyaẹni ladíbọẹni,Ọmọ ẹni ládíbọẹniÓ tó kí n la díbọ tèmi

Bó bá di ìwòyí àmọdún,Báya bá tin gbé igbá obìỌmọ á máa gbé igbá ata

ÀLÀYÉ: Ifá ní kí a rúbọ, kí a má saréowó ju ọmọ lọ, Ifá ní àgàn yíò diọlọmọ ẸBỌ RÍRÚ: Ïkan tí ifá bá ti gbà ni. Chapter 8

We took one from Ọ yán;We took one from ÒnkòIfa divination was cast forỌ rúnmìlà, theenergy of wisdom. Ifa was making Awo(divination practice);But he did not have a companion (àdìbó)Ifá, it is time for me to have my ownàdìbó.

Alaye: Ifa predicted that the client will

be surrounded by people like hischildren ,wife and family Offerings: TheBabalawo will determine the ebo withOpele

Ọ BÀRÀ MÉJÌ ẸSẸ KẸSÀN Ó ṣemini,ọwọ miọtúnỌ rọ mini,ọwọ mi òsì;Abẹbẹ òjé ninmú ojú ọlọjà tútù nini,Adífá fún ọba ÌdóÈjì ìgbàrà-ìlẹkẹÓ n lọ báwọn munlẹ ibùdó Taló fi gúngẹ gẹ, gẹ, gẹ?Ọ gẹdẹnjó dé o,Ọmọ Abìso jìgbìnnìTó bá so tajé, ò so tayaÓ so tọmọ, ó fi tàíkú pẹlúẹ

(Ifá ní ire owó, Aya,ọmọ, àti àìkú wá

fúnẹnitíọdọọbàrà) (méjì bá jáde sí.) Chapter 9

It pleases me to my right;It pleases me to my left;The two kókó leaves do not beat on eachother.The lead fan is the one that cools theKing"s face (Ọlọjà).(big Ọ nàtàlà lead fan)Ifá divination was cast for the King ofÌdó, the one with the uncountable beads.He was the one that settles at Ibùdó andmakes everything all right. Ogedenjo, aspecial plant that belonged toỌbàtálá,the one that has abundant seeds. If itgrows for children it grows for

longevity.

The one that wears the hat to top thebeads around the neck.The one that wears the crown that topsthe cap.The day he was going to settle down atIbùdó, his enemies told him that hewould not be able to settle there.Ọ rúnmìlà said that he would be able tosettle at Ibudo.The he was made Olùìdó, the King.ÈjìỌ bàrà was the one that made Olú-ìdó, the King.

Ẹ bọ:1 rat, beads, fish, 1 rooster, palm oil,salt, kolanuts.Àlàyé:

Ifá says that the client who has consultedIfá will become someone that othersserve. He or she could become a king ora queen with the beads of chieftaincy onhis or her neck, and the crown of theking and queen on his or her head, He orshe will become very important in someway.This is a story of someone whoeventually settles in a place or town andwas content. He became a king and had agood life filled with abundance. The treethat he planted provided muchprosperity. It grew prosperity in wealth,wives, children and longevity.Ọ bàrà Méjì is the Odù of the kings orsomeone who gains a prestigiousposition in life, such as president, king,

chief or other leader.

Ọ BÀRÀ MÉJÌ ẸSẸ KẸWÁ

Ikùn níí fagbárí ṣeléÀtàrí ni ò jọrùn ó pàgbọn, Dífá fúnológànrara,Tííṣe yèyé ológùngùnàrè Ẹbọ ní wọn níkó wáṣeÓ sì gbẹbọ ó rúbọ,Ajé lónwù ọ;Kó wá á wí;Ọ gànràrà ológùngùnàrèIre gbogbo lón wù óKó wá á wíỌ gànràrà ológùngùnàrè(Ifá ní òun yíò gba ire fúnẹni tódù yí báyọ sí)

Chapter 10It is the mucous from the nose thatchooses the head as its home;It is the head that prevents the sun fromhitting the chin;Ifá divination was cast forỌlọgànrara,who was the mother of Ológúngúnáré.She was told to make offerings.She listened and made the offerings;If it is money that you desire, come andsay:Ọ gànrara OlógúngunáréIf it is prosperity that you desire, comeand say:Ọ gànrara OlógúngunáréẸbọ:Make offerings toỌ rúnmìlà Eku,Ẹja,Obì, Orógbó, Atare, Epo pupa.

Àlàyé:Ifá predicted that Olódùmarè will blessthe client with whatever he or shedesires. He or she should pray to beblessed.

Ọ BÀRÀ MÉJÌ ẸSẸ KANKANLA

I ṣẹn ṣe nìtójúÒwòn ṣe ÌbẹrẹỌmọ Agbe ló jí tòun tèrúkọ,Ọmọ-ọdẹ ló jí tapó-tọrúnDífá fún èjìọbàràNí jọ tó tin ṣiṣẹẹsẹ lóríWọn ní kí ó rúbọỌ bàrà méjì rúbọÓ wán ṣe iṣẹ àṣejẹ(Ifá níọrọ èlèyí kò yanjú, Ifá ní Wàhálàrẹ kò yọ. Ifá ní kí ó rú o, kí ó le ṣe àsejẹ)

Chapter 11

We should inquire about the work we doto take care of our lives, the business wedo. It is the child of the farmer whowakes up with his hoe.It is the child of the hunter who wakes upwith his pouch and gun ready to gohunting They cast Ifa for Obara when he wasdoing the wrong profession. He wasadvised to make offerings and change hisprofession. He did and started to makeprosperity

Ọ BÀRÀ MÉJÌ ẸSẸ KEJÌLÁ

Orí w ẹsẹ wẹsẹ n dífá

Ọlẹ wẹsẹ wẹsẹ n dibò;Ìròrẹ kọ làgbàn nú,Gbogbo wọn lóndá wésé-wésé awonííṣíṣe Dífá fún Ọba lóó gbeniA bu fún orí lóó gbeniOrí lóó gbeniỌba kan kò tóó gbeni

(Ifá ní kí a rúbọ, kí a bọríẹni kí Àdúràwa le gbà)

Chapter 12 Oníwẹsẹ wẹsẹ (today wewant to do a name), was divining. Ọ lawẹsẹ wẹsẹ (tomorrow want to do aname), was holding the Ìbò. Ìrore doesnot have seniority among them.They were all agitating to practice Ifádivination.

Ifá divination was cast forỌbalógbeni,the one who the king favors.

Ifá was also cast for Orilogbeni (it isone"s spiritual head that is favored inone"s life) It is one"s spiritual head thatfavors one"s life;There is no king that can favor one"s lifemore than one"s spiritual head.

Ẹ bọ:The client to view the òrìṣà orí from thechief priest. Offering includes worshipof one"s own spiritual head. (Obì,Orógbó, Agbọn, Àádùn, Oyin, Ìrèké,Osùn, etc.)

Àlàyé:This is a story that also reinforces the

need to perpetuate one"s own spiritualhead (orí). The Yorùba believe that thespiritual head is very important. It isbelieved among the Yoruba that everysuccess and experience in life depends agreat deal on one"s own spiritual head.If the client does not have the orisa ori,he or she should find out and get it.

Ọ BÀRÀ MÉJÌ ẸSẸ KẸTALA

Ká móun iyán k ẹgbẹKanṣe isà kọgbàẸni tó jí ní kùtù-kùtù Òwúrọ; Tó gúniyán kẹgbẹ,Kò ní Ìkà Ènìyàn níkùn

Dífá fún-Lángbádé Tííṣe yèyéọbàrà-méjìWọn ní kí ó rúbọ,

Kí ó borí fúnọmọ rẹ Kíọnà rẹ tó dí lè là

(Ifá ní kí ìyáẹni tí odù yí yọ bọrí fún ọmọrẹ, kí òhun tí a dá Ifá sí le yọrí sì rere) Chapter 13

To pound pounded yam for friends toeat;To cook yam for an association to eat;The one that wakes up in the earlymorning and pounds pounded yam for hisor her friends to eat, will not have anybad wishes in his or her mind.

Ifá divination was cast for Langbádé,who was the mother of Ọbaràmeji. Shewas asked to make offerings;To make offerings and propitiate for herchild;

Spiritual head– to make offerings;So that her child"s blocked path may beopened.

Ẹ bọ:The client should receive orisa ori.Offerings include agbọn, Obì, Orógbó,Iyọ, Àádùn, Ìrèké, Àkùkọ adìyẹ OwóẸyọfún Awo.

Àlàyé: Ifá says that the client who hasthis Odù in consultation should makeofferings to the spiritual head of his orher child. If he or she is a young personthat has a mother alive, he or she shouldgo to the mother to make the offering forhim or her. The offering will enhance thelife of the client. The offering will makethings get easier in the life of the client.

There will be success and prosperity inthe life of the client.

In this Odù, Ọ rúnmìlà teaches that it isgood to be generous. Having a goodmind towards other people such asgiving food to people who need it,brings blessings into one"s life. Food isone of the essentials of life. You aregiving life when you give food and thereis a reward for it.

Ọ BÀRÀ MÉJÌ ẸSẸ KẸRIÏLÁ Kí lo níníléTo ní kí Babaláwo ó yà wá; Mo ní, ohuntíọmọdé n jẹ Tíí fiṣẹnu kókó i kóró

Kílo ní níléTó ni kí Babaláwo ó yà wáMo ní ohun tí àgbàlangbà í jẹ; Tíí fíṣeàgbọn ìsàlẹ kòrómú-kórómú, Mo níEwúrẹ o ní mẹsọ-mẹsọ, Mo lágùtàn nímẹsọ-mẹsọÓ wá tó gẹgẹ kára ó rọ mí o,

Ẹ wo otín ọlọbàrà,Tíín bẹ lágbe, tíín hó yè Ó tó gẹgẹ kára órọ mí o.

(Ifá ní kíí eléyìí fiọtín rúbọ, kí ó peàpèjẹ kí ara le báa rọ.) Chapter 14

The Chief Priest was asked to stop atyour house and he asked,“What do you have in thehouse?”

“I have children who like to eat, as theymake their mouth kọrọ kọrọ (the sound ofthe mouth when chewing)I have what the Elders like to eat, thatmakes their chins go koromu kọrọmú(the movement the chin makes as themouth is chewing something)I have a very robust goat;I have a very robust ram;It is time that my life becomes calm.

Look at the wine of Ọ bàràAs it foams from the gourd.It is time to make my life become calm.

Ẹbọ: Make feast for friends, cook stew,pounded yam, wine, drinks, etc.

Àlàyé:Ifá advises that it is very rewarding tobe generous and give food. Make feastfor friends and associations. It usuallymakes one"s life very easy. Be kind topeople and be helpful. There is always ablessing for it.

Ọ BÀRÀ MÉJÌ ẸSẸ KẸDÓGÚNBabaláwo kékeréÓ f"ọpaỌ rìrẹ tẹlẹ;Dífá fún ÈjìỌ bàràHán lukin fún OjódùWọn ní kí wọn rúbọKí wọn bọrí,Kí wọn le dẹni àpésìnỌ bàrà nìkan ló rúbọÓ sì diẹni àpésìn

(ifá ní kí a rúbọ, kí a bọ orí kí òun tíadáwọlé lé yọrí sí rere) Chapter 15

The young babaláwo walks with oríre(Osùn. The staff of the babaláwo) Ifádivination was cast for ÈjìỌ bàrà.It was also cast for the Ojú Odùs (therest of the Sixteen Odùs) They were toldto make offerings.

They were told to propitiate to theirspiritual head, so that they wouldbecome someone people gather toworship. Ọ bàrà was the only one thatmade the offerings.He became someone to be worshipped.

Ẹbọ:

Àkùkọ Adìyẹ, Obì, Orógbó, Atare, Oyin,Ìrèké, Àádùn,Ẹfun, etc.

Àlàyé:Ifá advises the client to make offeringsto the spiritual head so that he or shewill become a leader and other peoplewill propitiate to him or her. The clientwill be blessed with a lot of followers.Whatever he or she embarks on willbecome successful.Ọ bàrà the Odù of theKing and leadership.

Ọ BÀRÀ MÉJÌ ẸSẸKẸRÌNDÍNLÓGÚNÓ ṣepélénje s"ọtúnÓ rìn mìnìjọs"osìÒdere kókò ni ko lura ló wọnPélé nje pélé nje pélé nje

Dífá fún ÈjìỌ bàràWọn ní kí ó rúbọ,Nítorí eléyìí rúbọ, kí ó bọ ibèjì, kíọnà rẹle là)

Chapter 16

He breaks pelenge (the look of a tallperson who swings) to the right side; Hewalks gently to the left;Òdère Kókò (a bird that roams the cocoafarm)Ifa divination was cast for ÈjìỌ bàrà, thename that we call twin children. He wastold to make offerings for his old age.

Ẹbọ: Make offerings to Egúngún, Àkùkọ, Epopupa, Iyò, Obì, Orógbó, Atare, Omi tútù,

etc.

Àlàyé:This Odù is speaking of our time in life.It is speaking of our activities. Thingsmay be fine in the beginning but we mustprepare for our old age. All these thingsdepend on the way we use our body andthe preparations we have made in termsof financial security for our old age. Ifasays that the client should make offeringsto the Ìbejì (twins) Spirit, so that his orher road will remain open. He or sheshould do things to prepare for old age,e.g. savings, doing good things forpeople to remember you by. Investmentsfor the future.

Ọ BÀRÀ MÉJÌ ẸSẸ KẸTADINLOGUN

Àkàsùbàrà lóó o bá ọlọbẹ lẹrù Dífá fúnọlọbàrà;Tí ó ní Agbọn òn kòtàWọn ní kí ó rúbọKí ó sì tún bọfáỌ bàrà rúbọ

(Ifá ní kíẹnití odù yíí yọ síí rúbọ nítoríòwò tí ón ṣe) Chapter 17

It is the big portion of stew that bothersthe owner of the stew;Ifa divination was cast forỌlọbàrà(name of Odù), who said that the Baskethe had made did not sell; He was told tomake offerings to Ifá and Ọlọbàrà.

Ẹbọ: Makeẹbọ to Èṣù, Epo pupa, Iṣu,Ọ gẹdẹ,Obì, Orógbó, Atare,Ẹwà,Ọtí.

Àlàyé:Ifá says that there is no need to beworried. Things might look like there isno solution to sustain one in life. But ifwe make offerings everything will workitself out. Ifá says that the client shouldmake offerings so that his or herbusiness will get better. He or she willbe able to do good business and willmake many sales and profit.

Chapter 18

Ifá divination was cast for Èjì Ọ bàrà,on the day that he was doing work that

resulted unprofitable. He was told tomake offerings;Ọ bàrà Méjì made the offerings and hiswork became profitable.

Ẹ bọ: Make offerings to Ifá, Ògún, Èṣù,Obì, Orógbó, Iṣu, Epo pupa, Oyin, Iyọ,Ọ gẹdẹ, Àkùkọ Adìyẹ, Abo Adìyẹ, etc.

Àlàyé:Ifa says that the client"s matters are notall that well. He or she is working toohard. Not enough profit is being madethrough his or her labor. He or she isworking but nothing is showing for it. Ifthe client makes offerings, things willturn around for the client. There will bemore blessings in his or her life and hisor her work will become more

productive and profitable.

ODÙ K ẸRIN Ọ KAÏRAÏ MÉJÌ ẸSẸKINNI Arọ jọrọjọ ìjokùnÌjokùn náà arọjọrọjọA dífá fún ErinTííṣe ọmọ OlúigbóA dífá fúnẸfọnTííṣe ọmọ Olúọdàn

A dífá fún ìrángán m ọtà Wọn ní kí Erinkó rúbọ Kí Erin ó le báá lọlá Wọn níkíẸfọn òwòyè Kí ó léè báá níyì

W ọn ní kí Ìràngàn mọtẹ ó rúbọKí ó le báá lẹrú ju gbogbo àwọn ẹyẹ okoErin gbọ, Erin rúbọẸfọn gbọ Ẹfọn rúbọÌràngàn mọtẹ rúbọ

W ọn sì í rú ju gbogboẹyẹ oko lọ ỌwọErin yẹ ọláNítorí órú ẹbọ nláNítoríẹbọ rẹ pọ rẹgẹdẹỌwọ ìrángán mọtè tẹNítoríẹbọ rẹ kò tónkanẸ sáré wá,Ẹ wá gbé iyì fún mi È mi ni,Ìrángán mọtẹẸ sáré wá,Ẹ wá gbé iyì fún mi Ifá ní bí abáṣe rúbọ sí ni ire wa yíò pọ Sí lóríohun tí a dífá lé lórí, ifá ní.. A ó jẹ òye

ẸBỌ: EKU,ẸJA, ÌGBÍN,ẸYẸLÉ,ÀKÙKọ, ÀYÉBỌ , OBÌ, EPO, ÈKỌ,ETC. VI.Ọ KÀNRÀN MÉJÌ Chapter 1 Arojorojo Ijòkùn Ìjokùn also arojorojo Cast Ifá divination teachings for the

Elephant, who was the child of Olúigbó,the owner of the forest. Cast Ifádivination teachings for the Buffalo, whowas the child of Olú Ọ dàn, the owner ofthe Plains. He cast Ifá divination teachings forÌrángam mote. They told the elephant to make offerings,so that the elephant will be wealthy.

They told the Buffalo to make offerings,so that He will have dignity.They told Ìrángan mote to make offeringsso that she will have more things than allthe rest of the birds in the forest.The elephant listened to the advice andHe made his offerings.

The buffalo listened and made his

offerings.Ìrángan mote made his offerings too. Shehas more things that the rest of the birdsin the forest. The elephant was able toachieve wealth because the elephantmade more abundant offerings. Thebuffalo was able to achieve dignitybecause he made a lot of offerings.

Ìrángan mote only had few thingsbecause her offerings were not much.Everyone come and give me dignity.I am Irangan mote.Run come to give me dignity.

Ẹ bọ:1 rat, 1 fish, 1 snail, 1 pigeon, 1 rooster,1 hen, Kola nuts, Palm oil, corn mill.

Àlàyé:Ifá says that the more we believe andmake our offerings the more we will getthe rewards. The offerings could bediscipline of ourselves; it could besomething given up; or it could be someitem of things. Ifá predicted that theclient will eventually take an importantposition in the society. The client willbecome a chief.

ODÙ KẸRIN Ọ KAÏRAÏ MÉJÌ ẸSẸKEJÌ Bí a bá ti ko ni

B ẹẹ ni áá kí niBí a bá ti kí niBẹẹ ni á á jẹ niỌ rúnmìlàẸlànpẹlẹ o,

Ọ mọ Elépo pupaKíí jẹ àdínỌ rúnmìlà,Ẹlà pẹlẹ o Ẹkùn jẹran sùnỌ rúnmìlà pẹlẹ o

Ọ mọ o pọnpo-tóóróỌmọ ran mí lọwọKín gbọrun léṣẹgiAwo tó bá tètè déWọn yíò máa ree káṣẹgi

Èyí tí kò bá tètè dé Wọn á réé ká iyùnGbẹgi nin o kááN kò ká iyùnÈjìgbàrà ìlẹkẹ nin ó ká á

N kò ka „kun iku gbororoA dífá fún ire nín-ó-kóoTííṣe ọmọ olódùmarè

Adìyẹ funfun, Àgbà ààyò àkùkọ Ta ní lééfún Elédùmarè lẹbọ Èmí mọ di adìyẹfunfunÀgbà aayọ Olódùmarè(Ifá ní kí a rúbọ fún igi, kí a si máamójúto)

(Ifá dáradára, ó sọ wípé, a ó diọlọrọe.t.c.) Ẹbọ: a ó bọ ifá,ọpẹlẹ la ó fi bèèrèohun tí fa gbà. Chapter 2

It is the condition we meet thatdetermines how we greet each other. Itis how we are greeted that determineshow we answer. Ọ rúnmìlàẸlà be well.

The child of the owner of plenty palmoil; Who does not eat palm kernel oil. Ọ

rúnmìlàẸlà be well.The leopard that eats meat.Ọ rúnmìlà be well.

The child of Ponpo toro;The child helps me.Let me lay my neck on Sẹgi (expensivebead jewelry) Those that come early,they will harvest Sẹgi.

Those that come late,They will harvest the Coral beads. Segiis the one that I will harvest. I don"twant to harvest Coral Beads. I willharvest uncountable beads.

I don"t want to harvest Iku gbòrògbòCast Ifá divination teachings forIreninókó, (its goodness that I will

meet), who was the child of Olódùmarè.The white hen is the favorite of therooster, who could give Olódùmarè forofferings.

I have become a white hen, the favoriteof Olódùmarè. TheỌ pẹlẹ will be usedto find what should be theẸbọ. What Ifáwants.

Àlàyé:The client who consulted Ifá should dosome things to achieve dignity. He or sheshould try what it takes to achievesuccess in life. He or she should strivefor the best. He or she should try to bethe favorite of Olódùmarè.

ODÙ K ẸRIN Ọ KAÏRAÏ MÉJÌ ẸSẸ

KETA Eekánnáọwọ wọn o jù họrataṣọtaṣọOhùn rere níí yọ obì lápòOhùn burúkú níí yọ ọfà nínú apóA dífá fún akọ àáyáA bù fún ìjímèrè

W ọn n lọ sí okoọdẹÏjẹ kí olóko mọmọ kú o Kí ògúnbẹrẹ mọmọ mọ yà Ní ìwóyí àmọdúnKí a ríbi jó gbàntèté

Ifá ní kí a máa ba ibi tí a tín jẹhun jẹ, kía má aṣe àdúrà fún ọgáẹni, kí a siṣọraKíẹni tón ṣọní le ríẹni mu Ẹbọ: Ohun tí ó bá wu babaláwo ló le yinlẹbọ Chapter 3

The nails of the fingers cannot scratchthe body with the clothes on.It is a good voice of approach that bringsKolanut out of the pocket.It is the bad voice of approach thatbrings out the sword from its case. Theycast Ifa divination teachings for the malemonkey,And also for the Chimpanzee.They were planning to go game hunting.So let not the farmer die.Let not Ògúnbèrè, the hoe, break.By the same time next year, we shall finda place to dance Gbàntèté, the happydance. The babaláwo will ask for whatIfá wants. TheỌ pẹlẹ will be used tofind the offerings.

Àlàyé:Ifa advises not to mess up where onemakes a living. The client should takecare of where he or she works; toalways look out for the good of wherethe client is benefiting or works. Alwaysbe careful of someone who is looking totrap the client. The client should bediplomatic and send good vibes. Thegood vibes will bring positiveresponses.

ODÙ K ẸRIN Ọ KAÏRAÏ MÉJÌ ẸSẸKẸRIN Kẹkẹ logun awo ilé olówuÀbàjà lọgbọn, awo wọn lódeỌ yọ Túréni àádọta,A dífá fún OlúnlóyèTí ón ti Ìkòléọrun bọ wá sí aye

Ïj ẹ, Olóunlóyè mọ mọṣe rẹdunọránÀgbà tí kò bínú lọmọ rẹẹ pọÀ ì pẹ, À ì jìnàẸ wá bá ni ní wọwọọmọ

ÌKÌLỌ : Ifá ní ibi tí àn lọ yíò dára, àgànyíò dọlọmọ Sùgbọn kí a maṣe bínú, kí ama a fi ara dàa etc. (ẸBỌ RÍRÚ: EKU,ẸJA, ÀYÉBỌ ,ẸYẸLÉ, EPO, EKU, OBÌ. Chapter 4

The K ẹkẹ (facial tribal mark) is twenty.He was the Awo of the house of Olówu,an ancient Yorùbá town. The Àbàjà(facial tribal mark) is thirty. He was theAwo of the town ofẸyọ. Ture, a Hausa tribal mark, was fifty.

Cast Ifá divination teachings forOlúnlóye.He was coming from heaven to Earth.So olúloyé do not let matters bother you.It is the elder who has a lot of childrenwho does not get angry. In no time; nottoo far.Come and find us in the midst ofchildren.

Ẹ bọ:1 rat, 1 fish, 1 hen, 1 pigeon, palm oilKolanuts, money for the babaláwo.Àlàyé:Ifá predicts that the client is planningsome adventure. Ifá says that theadventure will be fruitful. He or she maybe planning on getting together with

partners of the opposite sex to havechildren. They will be blessed with a lotof children. The client should not getangry. He or she must learn how totolerate others so that he or she willhave lots of people around as an elder.

ODÙ K ẸRIN Ọ KAÏRAÏ MÉJÌ ẸSẸKARUN Ọgbọn erinlá kííṣọrọ,Ẹ woẹyẹ jìngbìnì lọrùn ẹsinA dá ifá fún Bí lọpẹTíí sọmọ bíbí ÀgbọnmìrègúnWọn ní kí ó wá rúẹbọ

Nítorí pé kíí l ọ sí oko Eku méjì,ẹjaméjì, Àyébọ adìyẹ méjì Okòó àtiẹgbaajìÁ rúbọ Ifá

A ó pa ọkan nínú adìyẹ náà A ó láá ní

àyà, áo ó bu epo si i A ó gbe lọ síọdọèṣùA ó wá fiọkan tí ó kùFún ẹni tó dá ifá náà

Láti fi b ọ ifáIfá níẹnìkan nìyíKò gbọdọ lọ sí okoKò gbọdọ fíẹsẹ wọ enini Kí ó ma a bọifá

Chapter 5

The old Hipopotamus does not talk.Look at a bunch of birds on the neck ofthe horse.They cast Ifá divination teachings forBilope, who was the child ofÀgbọnmìrègún (Ọ rúnmìlà) He was told

to come and make offerings.

Because he does not go to the farm or towork, he was told to make offerings of 2rats, 2 hens, and some money.The hen should be given to Ifá assacrifice;And the other hen should be given assacrifice to Èṣù.

Ẹbọ: 2 rats, 2 fish, 2 hens, Kolanuts. It will beadvisable for the client to receive Ifá.

Àlàyé:Ifá predicts that the client should be adevotee of Ifá. The client should not goto do other kinds of work for a living.He or she should study Ifá and work

with Ifá.

Ọ KÀNRÀN MÉJÌ ẸSẸ KẸFÀ IkánwinrinIkán winrin

A dífá fún YanmotiTí ón lọ sí oko aleròọdúnTí ón lọ mún ilẹ ibùdóNítorí tíọmọ; wọn ni yíò bíọmọ Ekuméjì,ẹja méjìOkòó àti egbàajìIfá níẹnìkan n ṣe nkan, Osù lọwọ

Bí ó bá rú ẹbọ ọmọ ni yíò fi bí Yànmòtírúẹbọ

Chapter 6

Ikán winrin, a name;He was the one that cast Ifá divinationteachings for Yànmotí. He who wasgoing on a farming venture.He was going there to settle down.

He desired children.He was asked to make offerings;To offer 2 rats, 2 fish, 2,400 equivalentcowries in money. Yànmótì made theofferings and he had many children. Nottoo long; not too far.Come and find me in the midst of manychildren.

Ẹbọ: 2 rats, 2 fish, kolanuts, alligator pepper,palm oil and Oti.

Àlàyé:Ifá says that the client who has consultedIfá may be proposing to go on a venture.Ifá says if he or she makes offerings itwill succeed. Also that the client mightbe looking to have children. He or shewill be blessed with children.

Ọ KAÏRAÏ MÉJÌ ẸSẸ KÉJE Ọyẹ níóṣaráKùrùkuru kò da móín-móínAkọ Àparò Abo ÀparòWọn kò gbógbe léríSan san bí Àkùkọ adìyẹ

Adífá fún ọlọfin;ỌlọfinnruntẹA dífá fún Lánọsẹ aya rẹn sọgbọgbọ àrunA dífá fúnỌ kànbíọmọ rẹn rà rùn Ọ

rẹgẹdẹ Wọn ní kíọlọfìn rúbọ

Kó ní dúdú gba dúdú Kó ní pupa gbapupaKó ní fun fun gba fun-funKá là yinrin gbà yinrinBàrà pẹtù mọn-mọn bá ni kárùn lọ ọBàràpẹtù

(ÀLÀYÉ: Kí ẹnitíẹ dá Ifá fún kí óṣeÈtùtù kí àrùn ma ba kọlú) òhun àti Àwọnẹbí rẹ tí ó bá níẹnití ara rẹ kòyá.Kí óṣe ẹbọ kí Ara Olúwa Rẹ le yá gágá)ẸBỌ: (i) Aṣọ dúdú, Aṣọ pupa, Aṣọfunfun

(ii) Eku,Ẹja, Obì, Orógbó (iii) Owó fúnBabaláwo láti jẹun(iv) Ewúrẹ dúdú kan.

Chapter 7

( Ọyẹ), in the dry season the thunderdoes not crash. The cloud does notglitter.The Àparò bird, partridges either maleor female, Do not wear the upright crest.The head crest like the rooster.

The teachings of Ifá divination of Ọlọfin.Ọlọfin was smelling the sickness.Ọlánọsẹ, his wife was very sick.Ọ kànbí his son was also very ill.Ọlọfin was asked to make divination.

He was to offer a black cloth.Let the owner of the red take the red. Letthe owner of the white take the white.Let the owner of the glitter take the

glitter.

Everybody will be happy.Bàràpẹtù (a name ofỌ rúnmìlà), pleasecome and take away our sickness. Comeand take away our sickness Bàràpẹtù.

Ẹ bọ: Black clothes, red clothes, whiteclothes & glitter clothes. 2 rats, 2 fish,kolanuts & Orógbo.Palm oilỌtí. And enough money for thebabaláwos to eat.

Àlàyé:Let the person who we Ifá divination formake offerings, so that a terrible diseasedoes not affect him or her or hisfamily.Ọlọfin the head of the house wassick. His wife was sick. His son was

also sick. That means that the wholehousehold was sick. The client shoulddo whatever offerings to preventsickness in the family

ORÍ KEJÌ ỌKANRAN MÉJÌ ẸSẸKẸJỌ

Bí ẹlẹbọ kò bá peẹni Àsefín kò yẹ ẹniỌ ràn tí kò sunwọn; Konkoni sojúA dífá fún ÈjìỌ kànràn

Tí ó n lọ ilé ìtìlẹ Ẹ sáà jẹ kó máa rìn Ẹjẹ kó máa yan

Chapter 8

If someone who is making ẹbọ does notinvite someone there; Being nosey is not

necessary.A negative matter usually shows itsfaceṣonṣo.They cast Ifá divination for ÈjìỌ kànrànin the teaching of Ifá.

He was going to the house of Ìtìl ẹ. Justlet him walk freely.Let him walk in style.

Ẹbọ: 1 rat, 1 fish, palm oil,Ọti and Obì forÈṣù. Enough money for the babaláwo.

Àlàyé:Ifa advises the client not to get involvedin other people"s matters. He or shecould get into problems by getting intoother people"s matters.

ORI KEJI ỌKANRAN MÉJÌ ẸSẸKẸSAN

Ọ yẹ kò sán àrá,Mọnà-mọná kò jírẹrẹ kọAko àparò àti Abo àparò kó lógbe lórísansan A dífá fúnẹrẹjẹ dúdú, YèyéÀgbò;Ó ti bí Erin àtiẸfọnÓ sì bí Àgbòṣẹ ẸkẹtaNígbà tí Gbàngó bú mọ erin àtiẹfọnWọn bẹ lu igbó;Gbùgbọn Gbàngó bú mọ àgbòÀgbò náà sì bú mọ padà

Àgbò kò sál ọ, ón jà pẹlú Gbàngó Nígbàtí ó pẹ tí wọn tin jàGbàngó fà sẹhìn, ó padà síỌ run

(Láti ìgbà náà ni Gbàngó tí wà lọrun, àfiNígbàtí àrá bá sán) (Tí mọn-nàmọná-kọ,Àgbò Á fiẹsẹ walẹ, a ní Ìjà òun pẹlú rẹku ẹẹkan) Chapter 9

In the Dry season (Hamattan), thethunder does not crash.The lightening does not flash in secret.Male and female Àparò, a bird calledPartridges, do not wear the upright creston their heads. They cast the teaching ofIfá for Èrèjèdúdú, the mother of Àgbò,the Ram.She who gave birth to Erin, the elephantand toẸfọn, the buffalo.

And also she has given birth to the ram

as her third child.When Gbàngó the spirit of thunder andlightening roared at the elephant and thebuffalo, they both fled into the forest.But when Gbàngó roared at Àgbò theram, the same ram roared back atGbàngó.

He did not run away. He fought withGbàngó the spirit of thunder andlightening. After they had fought forsome time,Gbàngó withdrew and he went back toHeaven.Since then, whenever the thunder roarsand the lightening flashes, Àgbò the ramscratches the ground in preparation forflight.

And says to Congo: our fight is notfinished yet.

Ẹbọ: 1 ram, kola nuts, bitter kola for Gbàngó(Orógbó), palm oil, black eyed peas,corn mill & Okra.

Àlàyé:Ifá teaches the client who has consultedIfá to be brave and have confidence. Theclient will have victory if he or she hascourage and bravery. There will be a bigproblem in the life of the client but withcourage he or she will overcome theproblem no matter how big it may be.

Ọ KÀNRÀN MÉJÌ ẸSẸ KẸWÁ Ọkànràn ká níhín

Ọ kànràn kan lọhún; Ọ kànràn méjèéjìabẹnu ṣonṣo Àwọn ni wọn dífa f"ọmúWọn ní Ire méjèèjì

Ni yíò ma rí láyé Ọ rúnmìlà mọn mọn jẹkí

Ire mejimeji kó w ọn Awo. Àlàyé:ẸnitíA dífá fún yíò rí Ire méjì, bóyá Ire owóàti ireọmọ Ẹbọ: (i) Olúwa rẹ rúẹbọ fúnifá àti èṣù

(ii) Àkùko adiy ẹ, abodìyẹ kan (iii) ObìEpo àti(iv) Owó tí ó tó awo jẹun.

Chapter 10

There is One Ọ kànràn here.

There is OneỌ kànràn there.The twoỌ kànràn come together andhave pointed mouths.They were the one that cast Ifádivination teachings for the two breastsof the woman. They told the breast thatshe would always receive goodness indouble. That is why there is always twobreasts instead of one.Ọ rúnmìlà please always Bless theAwos with double goodness.Ẹbọ:2 rats, 2 fish, kolanuts, bitter kola, palmoilỌtí, enough money for the babalawoto eat.

Àlàyé:The client will be blessed with things in

double. Since the breast is usually intwos, the blessings from God willdouble for the client who has consultedIfá if he or she makes offerings.Blessings could be on the way. He maythink its one thing but it could be two ormore.

ORI KEJI ỌKANRAN MÉJI ẸSẸKOKÀNLÁ Òrìṣà fi ihá jẹ obìIgi okon rójuDífá fún odù-méjì,Tón re oko ìwàsarẹWọn ní kí ó rúbọ

Kí ó le fi odidi ẹniṣọfẹ jẹ Ó rúbọ,Ọ pọlọpọ omi,Ó sì fi odidiẹniṣọfe jẹOdù méjì lorúkọ tí anpe omi

OdidiẸni ó fiṣe ọfẹ jẹ Ni orúkọ tanpeọmọ (ifá ní kí a rúbọ nítoríọmọ. Ifá ní eléyì fẹlọ sí ibìkan kí ó rúbọ kí ó le báa jèrè tiibẹ bọ). Chapter 11

The Òrì ṣà chooses to eat Obì.The trees in the forest were bothered.They cast Ifá divination for the twoOdùsỌ kànràn méjì. He was going on aventure for prosperity.He was told to make offerings.

So that he would be blessed with awhole human. He made the offerings.A lot of water.Odù méjì is the name that we call the

female breast.

It is a whole human that the breast isblessed with.It is the name we call the baby.Ẹbọ:Eku,Ẹja,Ẹyin adìyẹ, Obì, Orógbó andatare. Babaláwo will use them to prayfor the client for blessings of childrenand prosperity.

Àlàyé:The client is advised to make offeringsbecause there is a blessing on its way.People around the client can see thiscoming and get a little jealous. That isexpressed where Ifá said Òrìṣà chooseto eat Obì. The trees in the forest wereunhappy. Sometimes when you are

blessed some people get jealous. It ishuman nature. Ifá says the blessing of awhole human is on its way for the client.It could come in the form of a childbearing or someone as an assistance orhelper. Another name for the gift of achild is Odidiẹni.

ORI KEJI ỌKANRAN MÉJÌ ẸSẸKEJÌLÁ Ení pere,Èjì pere,Dífá fún Látàkálẹ;To maa gbé oju kan j"ọfẹTo ma gbé ojukan j"ẹfà

W ọn ní kí ó rúbọ,Kí ó fi epo rúbọ,Látàkálẹ rúbọ;

Kílaṣe Ma npe Látàkálẹ

(ifá ní kíẹniti Odù yí yo sí kí ó rúbọ, kí óma baṣe wàhálà ni ayé rẹ. ifá ní Epopupo niẹbọ rẹ.) Chapter 12

I counted one. I counted two.Names of the awos who consulted Ifádivination teachings for Látàkálẹ. Hewas going to stay in one place and begifted.

He was told to make offerings. He wastold to make offerings of palm oilLatakale made the offerings.What do we call Látàkálẹ?Látàkálẹ is what we call the Ants.Ẹbọ:

Epo pupa, Eku,Ẹja, Atare, Osùn,Ẹfun,Obì, Orógbó, etc.

Àlàyé:Ifa teaches how we can gradually growfrom adding one plus one. Sometimeswe don"t have to keep going about toincrease our prosperity. We can be inone place but maintain perseverance andstill make headway. These were thenames of the awos who cast Ifá forLátàkálẹ. He was assured of prosperitywithout having to go too far. These werethe ways of the ants that will not have towalk too far to fetch his prosperity.Whoever this Odù comes for shouldmake offerings so that he or she will nothave to walk or work too much before

he or she finds prosperity in his or herlife.

ORÍ KEJÌ ỌKANRAN MÉJÌ ẸSẸKẸTALA Ọ kànràn kan níhìnỌ kànràn kan lọhún,Ọ kànràn mééjì àbìdí jánwọwọjánwọwọA dífá fún Orí, Adífá fún Eégún, Adífáfún Òrìṣànlá, A dífá fún Gbangó adífáfún Èṣù

W ọn sunkún pé àwọn kò ní Àṣẹ lẹnuNi wọn bá kọ rí sí ilé Babaláwo.ÀLÀYÉ:- Ifá sọ wípéẹnití ó rúbọ yí.Àwọn ọmọ lẹyìn rẹ kò kaọrọ rẹ sí, kí onítọhún máṣe òtítọ. Kí ó si máa ní sùúrùàti ìfàradà ó ní tọhún yíò sì diẹrí àpésìn.ẸBỌ RÍRÚ:- Sùúrú, òtítọ àti Ìfàradà. Kí

a maṣe ore ní ìgbà-kugbà.

Chapter 13

One Ọ kànràn here; oneỌ kànràn there.The twoỌ kànràn have their butsjánwówó-jánwóró Cast Ifá divinationfor the spiritual Head;Cast Ifá divination for Egúngún.

They cast Ifa divination for Òrì ṣan"là(Ọbàtálá) Also cast Ifa divination forGbàngó.Cast for Èṣù.They were all crying that they did nothave any authority from their mouth.Then they went to the babaláwos fordivination.

Ẹbọ: Obì, Orógbó, Agbọn, Ìréké,Ẹpà, Oyin,Àgbado, Epo pupa, OwóẸyọ. Cowriesequivalent in money.

Àlàyé:Ifá says that the person who hasconsulted Ifá was having problems withthe people around him or her; not havingrespect for what he or she says. He orshe should make offerings and prayersso that people will respect him or her.The client will eventually be someonewho everyone respects and worships.He or she will be generous.

Ọ KÀNRÀN MÉJÌ ẸSẸ KẸRÌNLÁ

Àlùkù j ẹ hùrẹ

Ló dífá fún Àkùkọdìyẹ gògòrò Tínlọ regba rere-níọgbà Awo Ọjọ Àkọkọ-dìyeìrẹrẹ dodì Àsútí Awo, mọ ti dé Àsúré

Rírú ẹbọ ni gbeniÀ ì rú kíí gbe nìyàn Ẹwá bá ni ní wọwọire Wọwọ ire láá báni LẹsẹỌbarìṣà

Àlàyé: Ifá s ọ wípéẹnití ó dáọkànrànméjìnwá IreIre tí ó ni ko tó hun sugbọn t o bá fi Orí tiÌsòro rẹ. Olúwa rẹ yíò rí Ire púpọ. Kíonítọhun rúẹbọ fún Ifá. Gbogbo Ire yíò sijẹ ti Olúwarẹ.

Chapter 14

Alùkù j ẹ hùrẹCast Ifá divination for the big cock.

The one that was going to the yard of theAwo to find prosperity. The rain that fellon the cock has turned into prosperity.Making offerings befits one"s life.Not making offerings does not favorone"s life.Come and find us in abundance ofprosperity.It is in abundance of prosperity that wefind one at the foot of Òrìṣà.Ẹbọ:Oyin, Ìrèké, Obì, Orógbó, Atare,Ọ gẹdẹ,Epo pupa,Ọtí, Àkùkọ Adìyẹ kan, OwóAwo.

Àlàyé:Ifa says that the client is looking forgoodness and prosperity in life. If he or

she makes the effort he or she willachieve the goal. Eventhough it might seem like it will nothappen. But in the end the client will bein the middle of prosperity.

Ọ KÀNÀRÀN MÉJÌ ẸSẸ KẸẸDÓGÚNỌkàn mi o,Ọkànọ o,Ọgbọn à gbọn tánÌmọràn àmọjùLó dífá fún Lárumọ

Tí ò j ẹkí wọn fiọmọ Olóyè jẹ OyèÀṣé rírú ẹbọ ní gbeniAìrù kíí gbe nìyà

Àlàyé:Àlàyé: Ifá sọ wípé kíẹnití ó dáỌ kànràn

méjì maṣe gbọn jù, kí olúwarẹ máṣe faàkóbá fún ara rẹ. kí óṣọra kí ó sí rúbọnítorí wàhálà àti àfiọwọ fà.ẸbọẸbọ rírú: epo pupa, Obì, Orógbó,Atare,Ọtí, Iyọ, Ọ gẹdẹ, Eku àtiẹja, kí ónítòhún tún ṣọra fún àfọwọfà

Chapter 15

It is your turn. It is my turn.It is over smartness and overzealousnessCast Ifá divination for Lárumọ, he whodid not let them choose the heir to thechieftancy position. Yes, it is true thatmaking offering befits one"s life.Not making offering does not befit one"slife.

Ẹ bọ: Epo pupa, Obì, Orógbó, Atáré,Ọtí,Iyọ, Ọ gẹdẹ, Ẹdu andẸja. The clientshould make offerings to Eshu. He or sheshould be careful not to get him orherself into trouble.

Àlàyé:Ifá says in the OdùỌ kànrànméjì that theclient should not be too smart for his orher own good. He or she should becareful not to cause problems for his orher own life. He or she should makeofferings to prevent a self-inflictedproblem.

Ọ KÀNRÀN MÉJÌ ẸSẸKẸRÌNDÍNLÓGÚN

Ọ kan bà bà bà

Ló dífá fúnỌlọbàagbẹduọmọ àmù yínkini bọọmọ lẹnu Ọjà pa tánó tún nawọ sí ìtàn Àṣé rírú ẹbọ ni gbeniAìrù kíí gbènìyàn

ÀLÀYÉ: Ifá s ọ wípé kíẹnití odù ifá yíyọ sí, kí ó maṣe ní wọbìà, kí olúwarẹ níìtélórùn. Kí ó nítọhun si ma ṣe ìtọrẹàánú. Kí ó sì rúẹbọ kí olúwarẹ fi àlékúnohun gbogbo.ẸBỌ RÍRÚ:- Ohun jíjẹ, Isu,ọgẹdẹ, Epopupa, Oyin, Iyọ, Obì, Orógbó, Atere.Etc.

Chapter 16

Ọ kàn bà bà bà (an expression of howbig Ọ kànràn is)Cast Ifa teachings forỌlọbaagbèdu, the

child of the one that gives a little bit inthe child"s mouth. He finished eating thearm and then went for the thigh.

It is true that making offerings befitsone"s life. Not making offerings does notbefit one"s life.

Ẹ bọ:Make offerings to Èṣù. Epo pupa. Iṣu,Obì, Orógbó, Atare, Ìjẹ ìmu. The Clientshould not be selfish or greedy in orderto earn the people"s respect. Try to begenerous and learn to share.

Àlàyé:This is the story of Ifá that teaches theclient not to be greedy. It is the story ofan elder who after taking a portion he or

she went on to take another portionwhile not sharing much of it. It is notgood to be selfish or greedy. One mustlearn self control and caution.

Ọ KÀNRÀN MÉJÌ ẸSẸKẸTÀDÍNLÓGÚN Ọ kànràn kan lọhúnỌ kànràn kan nìhín Ọ kànràn ló di méjìWọn á direA dífá fún Gbàngó

Olúr ọjò BambíỌmọ arígbáọtá ṣẹgunNígbà tínlọ rè gbéọya ní ìyàwó Wọn níkó káa iléKó jàreẹbọ ni kòṣe

È ṣù àìsẹbọ, Ẹgbà àítèrù Gbángo kọ,Gbàngó kò rúbọ Ó pawo lèké, ópe èṣù

lólè ọwọ rún yan yan, yanBíẹni tí kò ní í kú mọ láyé

Ó wá k ọtí ọgbọnin síẹbọWọn ní obìnrin tí Gbàngónlọọ fẹ Níagbára púpọ ju Gbàngó lọ Wọn ní kíGbàngó órúbọ dáadáa Kí ó fi lè níagbára lórí Ìyàwó rẹ náà

Gbàngó k ọ ó ní òun, kò ní rú ẹbọ NiGbàngó bá múra, ódi ilé Irá Ó sì fi bẹgbéọya ní Ìyàwó Kò tọjọ, kò tó osùGbàngó gbéỌya ní Ìyàwó tán

Àw ọn méjèèjì bá bẹrẹ sí dán agbárawọn wò Bí Gbàngó bá wò sùn, sùnTí ó bá ju ẹdun àrá sí ibìkanA di wípé kí gbogbo ayé fí igbe rẹ bọnuÓdi wípé kí a máa ránṣẹ sílé kí a máa

ránṣẹ sí oko; Kí a sì maṣe ìnáwó

B ẹnì bí a bá dé ibitíẹdun náàṣọlẹ síBóyá kò pa ju ẹyọ ẹnìkan ṣoṣo lọ;Gbùgbọn bíỌya Obìnrin Gbàngó bá wòsùn sùn Ó lè wó igi lùwọn lọnàoko,ẹnìkan ò sí ní gbọ nílé; Bó wú a wóilé lùwọn níbòmíràn, wọn àṣe ètùtù Wọná simiBí ó tiẹ wu Ọya, a fẹ lu wọn láàrin ìlúWọn á kúlọ bẹrẹbẹ. Wọn áṣe ètùtù díẹWọn á simi:Bẹẹ ni bí GbàngóỌkọ rẹ bá paẹnìkanṣoṣo Gbogbo-ayé ni ó gbọNígbàtí Gbàngón ri wípé òhun ti awọnAwo Ohun wí kò táṣẹ

Ni Gbàngó b ẹrẹ sí ní yin àwọn Awo rẹGbàngó àti àwọn ènìyàn wá bẹrẹ síní

kọrin wípé Ayá rorò jọkọlọ, Ayá roròjọkọlọỌyá Ọ kàrá, Órórò ju Gbàngó,Ayá ló rorò ju ọkọ lọ

ÀLÀYÉ: Kí ẹnití ó dá Ifá yíṣe ètùtù, kí ósì rúẹbọ kíẹnu rẹ kí ó lè ká ìyàwó rẹ. Kíolúwa rẹ kí ó sì ní ìtẹríba fun Ìyàwó rẹ.Tí oní tọhún bá jẹọkùnrin kí Ìyàwó rẹ kíó lè ma bọwọ fún kí onítọhún kí ólágbára ju Ìyàwó rẹ lọ.

Ẹbọ rírú: Àmàlà, Ilá, Epo pupa,Ẹwà,àgbàdo,ọtíỌkà-bàbà, Orógbó, Obì,Atare,ẹkọ, Àkàrà, etc. Chapter 17

There is one Ọ kànràn there.There is oneỌ kànràn here.

Ọ kànràn became two, it turned togoodness. Cast Ifá divination teachingsfor Gbàngó.Olúoròjò, the owner of the ram, Bambi(help me birth)

The child who had two hundred stonesto win his wars.The time that he was going to takeỌyafor his wife, he was told to makeofferings. The negativity of not makingofferings.Gbàngó refused to make offerings.He called the awos (initiates) gossipersand called Eshu a thief.He looked up to the sky as if he wouldnot die.He refused to listen to the advice to

make offerings.They told him that the woman who hewas about to marry was more powerfulthat he himself (Gbàngó).

They told Gbàngó to make offerings sothat he will be able to have more powerthan his wifeỌya. Gbàngó refused sayingthat he would not make any offerings.

Gbàngó prepared and went to the houseof If ( Ọya"s place)He then took Ọya as his wife.It was not even a month or a few daysthat Gbàngó took Ọya for his wife. Thetwo of them started to challenge eachother"s power.If Gbàngó look for some time; or if hethrows his thunder stone somewhere;

Everybody will start to talk about him ina negative way.They will start to run helter skelter.Sending messages of fear from the townto the villages and from the villages tothe town; It started costing the peoplemoney.But when Ọya the wife of Gbàngó lookfor some time;But if we get to where the thunder stonestrike;But if when Ọya the wife of Gbàngólook for some time,She could tear down trees on the peopleon the way to the farm in the villages.And no one will hear about it in thetown.

If chooses, she tear down the houses onthe people in other places.They will make some rituals and keepcool.But if Gbàngó her husband kill only oneperson,

The whole world hears about it;When Gbàngó find out that what hisbabaláwos who cast Ifá divination forhim before said came to manifest.

He started to praise his awos (initiates)His awos were praisingỌ rúnmìlà.AndỌ rúnmìlà was praising Olodumare.Gbàngó and the other people around himbegan to sin thus:

Aya rorò j ọ kọlọ ọ

The wife"s more brutal than the husband.Aya ro rò jọ kọ lọThe wife is more brutal or powerful thanthe husband. Ọya (Ọya, goddess of windand fire) Ọ kàrà (Ọ kàrà praise name)means the tearer.She"s more brutal than Gbàngó.Aya rorò ju ọkọ lọThe wife is more brutal than thehusband.

Ẹbọ: Àmàlà, Ilá, Epo pupa,Ẹwà,Àgbàdo,ỌtiỌkà-bàbà, Orógbó,Atare,Ẹkọ, Àkàrà, etc.

Àlàyé:The client who has consulted Ifá with thebabaláwo should make offerings so that

he or she will be respected by his wife.The client should not be stubborn. Theclient should listen to advice. He or sheshould be humble. He should makeofferings to remain powerful but for thepeople not to always talk bad about himor her. He or she should be a devotee ofSango and Oya. There will be victory inthe client"s life. He or she mightexperience envy and jealousy in life. Butthe client will become very famous. Heor she should make offerings to becomevery famous. He or she should makeofferings to have victory over his or herenemies.

ÌRÓSÙN MÉJÌ ẸSẸ KÍNNÍ

À ṣẹṣẹ wáẸjẹṣẹ wáA dífá fun ìyáọlọmọÀlàrí àti òdòdóTí wọn n lọ sí ayé a la ìkú

W ọn dé inú ayéWọn tẹ bòdó síbẹÀṣẹhín wá, àṣẹhìnbọ Ọ tẹtẹ olúbodè, adiọmọ

Ẹbọ rírú: àyébọ fún ọmọ, Eku,Ẹja,ìgbín,ọkẹ mẹrìndínlógún àti obì. VII. ÌROSÙN MÉJÌ Chapter 1

The male reproductive elements comeforth “Man”. The menstrual blood of thefemale comes forth“Woman”.

Cast Ifá divination teachings for theExpensive velvet dress and the flower.They were going to the world oflongevity.

They get to the world and settle there atthe boundary; On the long run thegatekeeper was conceived. Then becomea child.

Ẹbọ: 1 rat, 1 fish, 4 kolanuts, 4 bitter kola, 2coconuts, 1 hen, 1 snail. Money for thebabaláwo to doẸbọ.

Àlàyé:Ifá predicted childbirth for the client.There will be contact between male anda female that will lead to the coming of a

child.Ọ rúnmìlà predicts longevity forthe client that has consulted Ifá. Going tothe world of longevity means that theclient will have a long life.

ÌRÓSÙN MÉJÌ ẸSẸ KEJÌ Bíọmọdé bájig,Wọn á fa ran bàbá wọn lọwọ,Wọn áṣọwọ fìnrìngìngìn fìnrìngìn

A dífá fún Yaw ọpaTí wọn ṣe ifá fún ní ìrẹsì oro A ní kí óyáwó paẹranYáwó pa,ọmọ wọn Ìrẹsì orò

Ẹbọ rírú: Eku,Ẹja,ẹkọ, epo, Àkùkọ,ẹyẹle àti obì Chapter 2

When a child wakes up,They will carry the father"s Velvet clothin their hands.They hang their hands in style (fìnrìngìnfìnrìngìngìn)Cast Ifá divination teachings forYàwopa, who made Ifa for the beginningof the money. We ask you to quicklyopen the Kolanuts. Why did you quicklykill the goat.Yawopa the child of the beginning of themorning.

Ẹbọ: 1 rat, 1 fish, corn mill, palm oil, 1rooster, 1 pigeon and Kolanuts.

Àlàyé:Ifá teaches that the client is advised to

follow instructions. The client will beable to do things that are beyond what isexpected of him or her. Because when achild is born the father of the child isbound to have some things that the childcan have. But the child still has to workfor his or her own things. In order toprepare for the possibilities, one has tomakeẸbọ.

ÌRÓSÙN MÉJÌ ẸSẸ KẸTA Àbámọ, aoṣé é, A ṣekú tán, Ikú dariwoA dífá fún èkúté ilé Tí yíò fi Ológbòjoyè

W ọn ní kó rúẹbọ,Èkúté pe awo ní èkéÈkúté pe èṣù ní olè

Ó pe àwọn ìyà mi níẹyẹ bàyì bàyì ÒwoỌrùn yanyan bíẹni tí kò ní kú mọ

Ó wá k ọ etíọgbọin sẹbọOlógbò dé orí oyè tán, ó wán pá lọmọ jẹKò pẹ, bẹẹni kò jìnnàẸwá wo ifá awo kí, bí ó tin ṣẹIfá dé, aláṣẹ

Ọ pẹ abìṣe wàrà (ÌKÌLỌ : Ifá ní kí a rú ẹbọ kí a máa bákábàmọ ohun tí a dá ifá sí, kí a máṣegbọkàn léọrẹ. ẸBỌ RÍRÚ: Eku,Ẹja,Epo,Ẹkọ Àkùkọ kan. Chapter 3

If we had known we wouldn"t have doneit; We made Ikú (death) finish.Death became noise (a problem)

Cast Ifá divination teachings for thehouse mice, who will make the Cat thechief of the house.

He (the house mice were told to makeofferings) But he called the babaláwotrickster.He called Èṣù a thief.He called Iyàmi"s sluggish birdsHe stared at the sky as if he will neverdie.

He blocked his ears from the advice tomake offerings.After the Cat became the chief, he thenstarted killing the children of the Micefor food. Not too long, not too far.Come and see the Ifá recited by thebabalawo as it comes to pass.

Ifa has arrived, the Authority.Ọ pẹ (Ọ rúnmìlà) that has the say so tobe so.Àlàyé:Ifá teaches that the client who hasconsulted Ifá should try and listen to theadvice of the babalawos. The clientshould make Ebo so that he or she doesnot regret something that he is gettingready to do.

ÌRÓSÙN MÉJÌ ẸSẸ KẸRINEtíṣẹrẹṣẹrẹ ní í mún wọn wọ igbó Ọrọgbọndùọsàn, wọn a wọ sí ijù, Ẹnibúburú wọ igbó,Ìwà rẹ a sìì tọ ọA dífá fúnỌ rúnmìlà

Bàbá n lọ ree ra Taraẹniláágbọ lẹrú ẸrúỌ rúnmìlà yíí jẹ Alaìgbọràn Àwíìgbó,Àfọìgbà,Wọn kìlọ fú, Taraẹnilójú, TaraẹniláágbọKò gbọ ìkìlọ rárá

Ó tún k ọtíọgbọnin síẹbọÀṣẹhìnwá, Àṣẹhìnbọ,Taraẹnilójú wọ ìgbẹ lọÓ n ṣe bí Ajákoo kiriÀfàìmọ, kò mọ ke jẹ Taraẹnilójú ni Inàkí

Àfàìmọ kó ma jẹ pé Taraẹnilójú niỌ bọ (ÌKÌLỌ :- Ifá ní kí a rúẹbọ, kí a máṣeàìgbọràn oun tí wọn báṣọ fún wa ni kí agbọ. ẸBỌ: Eku,Ẹja, Èko, Obì,Ẹyẹlé kan, pẹlúOwó Awo.

Chapter 4

It was the small stubbornness that makesthem enter the jungle. The bigcontroversial orange drops in the bush;The wicked person enters the forest, andhis or her character follows him.

Cast Ifa divination teachings by Ọrúnmìlà.The father (Ọ rúnmìlà) was going to buyTaraẹnilàagbọ (which means mind yourown business) as his slave. This slaveofỌ rúnmìlà is very stubborn.He doesn"t listen;And never listen to any advice orinstructions.

They advise and warn Tara ẹnilàagbọ.

He refused to listen to the advice. Tomake offerings on the long run.

Tara ẹnilàagbọ went into the forest; thengot lost in the forest. And started eatingbushes.It is possible that Taraẹnilàagbọ is thegorilla.It is possible that Taraẹnilàagbọ is themonkey.

Ẹbọ: Eku,Ẹja, Epo,Ẹkọ, Obì, Ẹyẹle plusa lot of money.

Àlàyé:The chapter of Ifá teaches that oneshould not be stubborn. One should try tolisten to advice. One can regret notlistening to advice.

ÌRÓSÙN MÉJÌ ẸSẸ KÀRÚN Àkùkọadìyẹ fi Ogle lẹbẹlẹbẹ ṣe iyì A dífá fúnòpílìkiTí yíò fi tiẹ sílẹTí yíò máa gbọ tiẹniẹlẹni kálé kiri Ọrúnmìlà ní ó bá tún taraẹ ṣe ná

W ọn níẹbọ ni kí ó rú,Kí ó le baa níyì láyé, ó si rúẹbọWọn ní kí ó maa lọ tún tíọmọ ẹlọmírànṣe Ju bí ó tin tún ti ara rẹ ṣe lọ,Ìgbà tí óṣe gbogbo rẹ tán

Tí ó ní ọpọlọpọọmesìn tánOrin awo nin kọÓ ní kínni ó báá mi túnwà tèmiṣeỌ rúnmìlà, bàbá mi, èrìgì àlọNi yíò bá mi túnwà tèmiṣe

(ÌKÌLỌ : Ifá ní kí a bọ òun, kí à mójú tóifá dáradára nítorí kí ó lè báwa mójútóọrọ ilé ayé wa. Ifá ní kí a múnọrọ arawa níọkúnkúndùn Ẹbọ rírú: eku,ẹja, epo, Obì,ẹyẹlè, Àyébọfún Ifá, Ìgbín. Chapter 5

The rooster uses its crest (the crown onits head) for prestige and dignity; Thebabaláwo who cast Ifá divinationteachings for Òpíílíkí, The one who willnot mind his own matters,Instead was so busyworrying about otherpeople"s matters. Ọ rúnmìlà advises himto fix his own matters first.He was told to make sacrifice so that hewill have dignity in life. Ọrunmìlà told

him that he could go on and now faceother people"s problems.

Even better than if he fixes his own.After he did all of that as he was told, hethen had a lot of followers. He was nowhappy and began singing in praise ofawos.

Thus he sings: “Who will help me fix myown matters; it is Ọ rúnmìlà my fatherÈrìgìàlọ, who will help me fix mymatters”

Ẹ bọ:1 Eku,Ẹja, Epo,Ẹkọ, Obì,Ẹyẹlé. Àyébọadìẹ for Ifá and snails.Àlàyé:The client who has consulted Ifá should

mind his or her own business. He shouldtry and listen to the advice of thebabaláwos. The client is advised to beclose to Ifá: meaning to seek guidanceand wisdom. Ifá will help the client tosolve his entire problem. The client isadvised to take his own mattersseriously.

ÌRÓSÙN MÉJÌ ẸSẸ KẸFÀ Ìbẹrẹ ló yẹiléÀtẹrígbà ló yẹ ọdẹdẹ Àkòdì kangbàràgàdà ló yẹ mí, N ló yẹ ìran an mi,A dífá fún Fátúsì, ni an pè

Ní ilé alété w ọỌyaAfidí Àkọ tẹlẹ lọ mògàmògàÏjẹ èdè àwọn le yé ara bàyí ni wọn dáfásí Wón ní kí wọn ó rú ẹbọ,

Kínni àwọn yíò wá rú lẹbọ?

W ọn ní kí wọn ó rú ewúrẹ kan Kí wọnó sì fi ilé àjọni kan sílẹ Kíẹnìkan máṣelo o mọNítorípé ilé náà lón dá èdè àìyedè sílẹNígbà tí wọn ṣe bẹẹ tán

Tí ọràn wọn dayọ tánWọn wá bẹrẹ sí ní jó gángan Onígángann wípé:Òpèn fo Tápà

Ẹ ò gbọni,Ọ pẹn fọ tápà Ẹ ò gbọni. (ÌKÌLỌ : Ifá ní kí aṣọra nítorí ìjà iléláarín ẹbí kía máṣe bá ènìyàn jẹ. Tí ó bájẹẹsẹntáye ni tàbí ifá títẹ ORÚKỌ IFÁSI IFÁTÚSÌ. ẸBỌ RÍRÚ: Eku,Ẹja, Ewúrẹ kan,

Epo,Ẹkọ àti Obì. Chapter 6

Bending down to enter the house,Brings be fitment to the house.It is a large living meeting room thatbefits me. That is what befits my lineage.That was the Ifá divination teachings forFátúsì.

In the house of Àlèté Wo Ọya, the onewho stood up high to watchỌya, thegoddess of fire; The one that landed inthe motor moga-moga, will be able to bein understanding. Is the reason why theyconsulted Ifá.

They were told to make sacrifice.They asked what they should offer as

sacrifice. They were told to offer a shegoat;Also to give up a jointly owned familyland. None of them should try to use theland at the moment,

Because that land will cause a majordisagreement in the family they shouldleave the land for the next generations.After they finish making the offerings;Their matters became happiness.They then started to dance to gangantalking drum. The drummer was sayingwith talking drum;

Irony, thus;Ọ pẹ Úfọ Tápà (Ọ rúnmìlà can makethings possible)Don"t hear Ọ rúnmìlà is speaking Tápà

(a language of a tribe in the northern partof Nigeria) Don"t you hear? don"t youhear?

Ẹbọ: Eku,Ẹja, Ewúrẹ, Epo,Ẹkọ, and Obì.

Àlàyé:Ifá warns the client who has consultedIfá to be very careful of a majordisagreement and fight among the familyover the land properties. One shouldavoid fight. There might be a seriousfight within the family. If this Ode cameout in an Ifá initiation or at a new bornnaming ceremony divination, the namethey should be given to the client shallbe Ifatusi by name (Ifá destroy

misunderstanding).

ÌRÓSÙN MÉJÌ ẸSẸ KEJE Òkàràkàrà, afiọwọ tikú Idàṣe gbẹrẹgbẹẹ wọ àkọ BíErin yíò wọ odò, A kígbe bíí roro, Bíyíò bá wọ odò

A rìn Ìkìtìm ọ Ìkìtìmọ A dífá fún ÌyáÌdẹrẹTí ón lọ ree máa bíọmọ Wọn ní kí ó rúosù kan

P ẹlú kanyinkanyin Ó gboẹbọ, kò rúẹbọÓ bímọ tán,Ojú n pọn ọmọ rẹ Kò ì pẹ kòì jìnnà

Ẹ wo ifá Awo kí, bí óṣe n ṣe Ifá déaláṣe, òpè abìṣe wàràwàrà (ÌKÌLỌ : Ifá ní kí a rúẹbọ nítoríọmọ tí

kò tí dáyé, Ifá ní abọyún a bí tibitire, óní àgàn yíò tiọwọ bọ osùn, Gbùgbọn tí abá bímọ náà tán, kí ojú nkan máa pọnọmọ náà ni kí aṣe rú ẹbọ sí. ẸBỌ RÍRÚ: eku,Ẹja, Ìgbín, Osù,kànyìnkàyìn, àyébọ àdiẹ kan. Chapter 7

Ọ kàràkàrà (a babaláwo alias)He that uses hands to lock the door;The sword slowly goes in the pouchWhen the elephant is ready to go into thestream, He usually screams and roars.

When the elephant goes into the river,He usually walks Ìkìtìmọ, ÌkìtìmọThe size of the elephantThey cast Ifá divination teaching for the

mother of Ìdèrè

That she was going to give birth tochildrenThat she was going to give birth tochildrenShe was told to make offerings of 2snails, a bunch of brooms; Plus aspinach

She heard of the adviceBut did not make offerings; After she hadthe children The children then becamepoor Not too long; not too far.

Come and see the Ifa that the babaláwocast as it manifests. Ifa has arrived withthe authority.Ọ pẹ the one who has the power of àṣẹ

says so and so.

Ẹ bọ:1 Eku,Ẹja,Ẹkọ, Ìgbín, Kànyìnkànyìn,Àyébọ adìẹ. Àlàyé:Ifá advises the client who has consultedIfá to make offerings for the sake of achild who is not yet born. Ifá predictsthat there is a relative who is pregnant.The child will be deliveredsuccessfully. Also there is someone whois having problems concerning a child.That person will be able to conceive ifthe client makes some offerings.However after the child is born, he orshe could live a poverty that is why theclient should make offerings to preventpoverty in the life of the child.

ÌRÓSÙN MÉJÌ ẸSẸ KẸJỌ

Ẹ bìtì jáwó fi àyà lu ilẹ A dífá fúnOyèníran, Tí ón sunkún àláílóyún Tí ósìn gba àwẹ aìrípọn Wọn níẹbọ ni kó rúẹbọ

W ọn níọmọ kan ni yíò bí yí Wọn nígbogbo ayé ni yíò mọ Òkìkí rẹ yíò sì kànÓ rú igba abẹrẹ kanÀgùntàn kan,ọkànlá owó

Àti àmù epo kanNígbà tí oyèníran máa bí Ó bí ÒjóIfá níẹnìkan n sunkún ọmọ Yíò sì bíọmọnáàỌkùnrin niọmọ náà yíò jẹ

Chapter 8

Ẹ bìtì (a trap) snaps and hit the chest onthe ground. He cast Ifa divinationteaching for Oyèníran;She was crying because she does nothave a child, She was fasting in prayerbecause she wants to have a child. Shewas told to make offerings.

They told her that she would give birthto a child. They said the whole worldwould know the child.She will also be a very famous child.She made an offering of a big calabashof Abere leaves, 1 lamb, and1100cowries" equivalent money.

And also one keg of palm oilWhen Oyèníran gave birth, she gavebirth to the rain. Ifá says someone is

crying to have a child.She will be able to have the child.The child will be a baby boy.

Ẹbọ: 1 calabash of abere leaves, 1 lamb,1100 of cowries equivalent in money,Obì, Eku,Ẹja and Ọtí.

Àlàyé:The client is advised that there issomeone who is looking to have a child.Ifá predicts that the woman will have achild if she makes offerings, and that thechild will be famous like the rain. Thechild will be a baby boy. There isnowhere people do not know about therain. The child will become famous

worldwide.

ÌRÓSÙN MÉJÌ ẸSẸ KẸSÁN Igúnnúgúnfi ojú sí èyí Igúnnugún fi ojú síỌ tún Tíón lọ gba idà Òrìṣà Tí ón lọ gba idààpárààà Wọn ní kí ó rúẹbọ

Òbúk ọ kan,Ẹgbẹtalélọgbọn àti aṣọ dúdúAra rẹ lẹbọNígbà tí Òrìṣà gba Obìnrin yí tán Nítorínáà, ó lọ kọ ilé rẹ síọnà àgbàlá

Nígbàtí ènìyàn bá k ọjáAra á fu òrìṣà péBóyáẹnìkan yíò tún gbàá lọwọ òunNígbà náà ni wọn wá fi dá orin péORIN:Ọsàn pọn wẹrẹwẹrẹ

Ẹni bá fin Idán, á rí Idán. Chapter 9

Ìgùnuku (Ìgùnuku masquerade) waswatching this side; Ìgùnuku waswatching the right side;He was going to take the sword of Òrìṣà.He was going to take the sword oflightening. He was told to makeofferings.

One he goat, 620 cowries equivalent inmoney,A black cloth;That he has is part of the offerings;After Òrìṣà has taken possession of thewife, he went and built her cottage in theeye on her.

Whenever anyone passes by, he isalways suspicious that someone islooking to take his wife away. Then thepeople of the town made a song.Thus sing:Ọsàn pọn wẹrẹwẹrẹẸní bá fíndán árídán.

Which means that anyone that triessomething stupid will regret it.

Ẹ bọ:1 he goat, 620 equivalents of cowries inmoney, a black cloth that belongs to theclient. Obì, Eku,Ẹja, Obì and Ọtí.

Àlàyé:The client is going to have somethingthat is very important to him or her like awife. He will be very possessive of his

wife. We will keep the wife and ifanyone tries to take what wife away theywill regret it. Ifá speaks in parables. Itdoes not have to be a wife it could besomething else that is very important tothe client. The client should makeofferings so he or she will be able tokeep something that is very important tohim or her.

ÌRÓSÙN MÉJÌ ẸSẸ KẸWÁ Ojú tí ónpọn awo, àpọnkú kọÒṣì tí ón ta awo, àtalà Bó bá pẹ títíÁ ò fiọrọ yííṣẹrín A dífá fún àpọn

Ní ọjọ tí ón ṣawo relé onídèrèWọn ní kí onídèrẹ gbé èsunọmọ rẹ fọkọWọn ní kí àpọn náà ó rúbọÀpọn lọ sí ilé onídèrè

Àdáṣẹ àpọn

Àf ọṣẹ àpọn,A mún èṣuù ko àpọn o Àpọn dé o, a bẹnusọnbẹ

Chapter 10

The poverty that is the condition of anawo will not kill awo; The penny that isthe condition of an awo will turn intoprosperity; After a while, it will becomea laughing matter (or happiness); Thiswas the Ifá teaching that was cast for theunmarried male;

The day that he was going to Onídèrè"shouse for Ifa venture; They told Onídèrèto give her daughter in marriage. The

unmarried male went tot he house ofOnídèrè;

The unmarried male also was told tomake offerings; The intent of theunmarried male,The wish of the unmarried maleEsun (the daughter of Onídèrè)Was given to the unmarried male.

The unmarried male arrived smiling.

Ẹ bọ:Eku 1,Ẹja, Obì, Epo,Ọti and enoughmoney for the babalawos who will prayfor the client so that he or she will getwhat he wants or needs.Àlàyé:The client who has consulted Ifá could

be going through some hardship; it couldbe financial hardship or some type ofpoverty. Ifá predicts relief. Ifá saysthings will eventually get better for theclient who has consulted Ifá. He or shewill later be happier and haveeverything that he or she desires; therecould be a potential wife for the client.

ÌRÓSÙN MÉJÌ ẸSẸ KỌKÀNLÁ Ọṣọrọbàbá òjòDífá fún Oyèníran Tííṣe bàbá òjòWọn ní kí ó rúbọ Nítoríọmọ rẹ

Ko le ní à ṣẹ lẹnu;Ó gbọẹbọ, ó rú,Abẹrẹ kan, epo,ẹkọ, Obì, àti bẹ bẹ lọ.

(Ifá ní kíí elèyí fi abẹrẹ kan gún ilẹ kí ó

bọ bàbá rẹ níbẹ). Chapter 11

Ọṣọ rọ, the father of rain cast Ifádivination teachings for Oyèníran, Whowas the father of rain;He was told to make offerings so that hisson will have authority.

He listened to the advice; he madeofferings. Offering of 1 needle, palm oil,and kolanuts.

Ẹ bọ:Eku,Ẹja, 1 needle; as you see the Raincome down like a needle or string.Àkùkọ, Adìyẹ, Epo pupa, Iyọ, Obì,Orógbó, Atare, IsuỌ gẹdẹ, etc.

Àlàyé:

This is a story of the Rain and itsauthority. The father of the rain madeofferings so that the Rain will have theauthority. That"s why when it rainseveryone tries to get out of its way.Everybody that the rain makes the Rainfor a cover in the Rain. It is the impactthat the Rain makes. The Rain alsoblesses the Earth and helps the plants togrow, therefore, supporting life. Peoplein many places pray for the rain to fall.

ÌRÓSÙN MÉJÌ ẸSẸ KEJÌLÁOókan ṣẹkẹrẹBabaláwoLó dífá fún ojútoWọn ní kí ó rúbọ lááfìa

Ojúto rúbọAra bẹrẹ sí ní dẹẹ

(Ifá ní kí A rúbọ ìdẹra, ifá ní kò síàlááfìa. Kí A rúbọ kí Àlááfìn le jẹ tẹni). Chapter 12

Ookan Gb ẹṣẹrẹ (a name of a babaláwo)The priest of the gutter;Cast Ifá divination teachings for thegutter; He was told to make offerings forpeace. The gutter made the offering.He began to be peaceful.

Ẹbọ: Eko, Epo pupa,Ọ gẹdẹ, Obì, Orógbó,Àmàlà andỌbẹ Ilá. (Okro)

Àlàyé:

The gutter on the seven was at one timein hardship. The gutter was asked tomake offerings. Ifa says that the clientmight be living in hardship. If he or shemakes for the gutter.

ÌRÓSÙN MÉJÌ ẸSẸ KẸTÀLÁ Ìtárúkúta,Ìtarùkù taRùkù-rùkù ta ta, ta,Dífá fún ÌgbáÌgbán sawo rò-ÒdeỌ yọÏjẹọlọwó yíí, ÌgbáỌ yọ nilé; Ìgbá kí lọwá dóko

(Ifá ní kí a mááfi ìlú wa sílẹ; lọ dúró níibòmíràn; kí Ayé yọ ojúràn ká kiri, Ifá níilùẹni láo ti là, la ó ti lówó-lọwọ.

Chapter 13

Ìtarùkù ta (an expression that meansground????? Ìtarùkù taRùkù rùkù ta, ta, ta, (an expression “”””)Cast Ifá divination for the pumpkin fruitThe pumpkin was going toỌ yọ. As hisplace. Igbá what are you looking for inthe farm?

Ẹbọ: Make offering to Èṣù, Eku,Ẹja, Epopupa, Obì, Orógbó, Atare,Ọtí, Oyin, Iyọ,Ìrèké, Àgbọn. Àlàyé:

Ifá says that the client should not leavehis or her town to go stay somewhereelse. The client should not be going

around to the other to towns to settle.His or her prosperity lies within his orher own place, town or country. Onedoes not have to go abroad to succeed.

ÌRÓSÙN MÉJÌ ẸSẸ KERINLA Esinsinló pòdòdó Orí Ni kò rí iléọkọ gbé;Ólóbùró ló wẹ wẹ, wẹ, Ló kosùn láyaDífá fún Àgùnfọn

Tíí s ọmọ Oníran nranÓ ní, Ajé làwáán ní níran àwa Àgùnfọndé Ónírannran Ọmọ làwan bí níran àwaÀgùnfọn dé Ónírann-ran Ọmọ làwan bíníran àwaÀgùnfọn dé Onírann-ranIre gbogbo làwa ní níran àwaÀgùnfọn dé Onírann-ran

(Ifá níẹbí eléyì kò ní ráhùn kankan. Ifá níibi kan kò níṣẹlẹ si àtiẹbi rẹṣùgbọn kí órúbọ). Chapter 14

It is the fly that has flown on its head,Where she could not have the husband"shouse to live in;Olóbùró, an African bird, was taking somuch bath that she ended up with redcam wood colored feathers on her chest;

Cast Ifá divination for Àgùnf ọn, whowas the son of the lineage. He said wealways have money in our lineage.Àgùnfọn has arrived the lineage familyline.It is children who we always have in our

lineage.Àgùnfọn has arrived the lineage familyline.

It is all prosperity that we have in ourlineage. Àgùnfọn has arrived the lineagefamily line. Ẹbọ: Àlàyé: Ifa says that the client"s family willalways be blessed with all good thingsin life and they will not suffer. For theclient to be nice and make offerings.Everything in her or his life will besuccessful.

ÌRÓSÙN MÉJÌ ẸSẸKẸRÌNDÍNLÓGÚN Èjì Ìrósùn ní ógbàwẹ Dífá fún Òní;

Ọmọ OnísìnkoỌmọ Kọnkọlọyọ, Wọn ní ó wá rúbọ Ọ sìgbẹbọ ó rúbọ,Kẹẹ pẹ o,Kòò jìnnàOwó a fi raẹrúKò tó owóọmọ

(Ifá ní A ó bímọ púpọ, gẹgẹbí odù yí tisọ. Ifá níọmọ ni kí kí A ma wá ká, Ifáníọmọ yíò pọ, Wọn yíò sì yọrí). Chapter 15

It is the two Ìrósùn that fast in prayer;Cast for Òní, the child of Onísinkó. Thechild of Konkolóyọ;They told him to make offerings.

He listened to the advice and made the

offering; Not too long; not too far, The money that we spent to buy theslave, isnot as much as what we spentfor one"s own child. Ẹbọ: Makeẹbọ toỌ sun, Oyin, Iyọ, Ìrèké,Èkuru Àlàyé:

Ifa says that the client is going to have alot of children in life. Ifá says that if theclient wants children he or she will havethem if he or she makes offerings andprays for them. The children of the clientwill succeed in life. He /she will besuccessful with investment.

ÌRÓSÙN MÉJÌ ẸSẸKẸRÌNDÍNLÓGÚN Àdán kọ, Àdá roko

Àdán kọ, Àdá rodòÀdá wá ní ÌforóforójàDífá fún ẹlẹkọ ÌdànrèTó máa lọrọ kálẹ ó tó lẹWọn ní kí ó rúbọ; Kíí ó pa Ibùsọ rẹ dàẸlẹkọ Ìdàrè rúbọ.

(Ifá ní kí eléyìi fire fúnẹlẹkọ. Ifá ní kíelèyí fiọpọlọpọẹkọ rúbọ, kí ó ba le jẹènìyàn láyé, kí ó yí ìsọ rẹ tó tínta ọjàpadà) Chapter 16

Where is the machete? the machete hasgone to the farm. Where is the machete?The machete has gone to the stream. Themachete is in the preparation forfighting.

The one that is going to get rich beforedaybreak.She was told to make offerings;She was told to change her point ofstation.The pap seller of Idanre made theoffering by listening to the advice.She became prosperous.Ẹbọ:The client is advised to use corn pulp tomake offerings to Ògún and Èṣù; palmoil, Epo pupa, Iṣu,Ọ gẹdẹ, obì, Orógbó,Atare, Iyọ, Oyin, etc.

Àlàyé: Ifá says that the client should pray forsuccess in life. The client should changethe location of his or her business. A lot

of success will come for the client if heor she yields to the advice.

Ọ WỌ ÐRÍN MÉJÌ ẸSẸ KÍNNÍ Aparunṣẹgi lókè ìhínAparun ṣẹgi lókè lọhúnA dáfá fúnọwọnTí ó re ogun tẹntẹsinOgun tí òun n lọ yìí

Òun lè jà àjàlà níb ẹ? NiỌ wọn dá ifá síWọn ní yíòṣẹgunGbùgbọn kí ó rú ẹbọÓ ní kín ni òun yíò rú níẹbọ

W ọn ní,ẹwù ọrùn rẹ niẹbọ Kí ó sì rúẹgbàájọ owóÓ rúbọ tán, wọn ṣẹ ifá fun un Ó sì jaogun náà ní àjàlà Ó ja Ogun náà ní

àjàmẹrú

Ó mú ọkùnrin, ó sì mún Obìnrin Ó ṣẹgunsíwajúÓ ṣẹgun ṣẹyìnÓ si biọtá lulẹ láarínÓ wán yin àwọn awo rẹ

Àw ọn awo rẹ náàn yin ifá Ó ní, Ta niyíò mu ẹ méjì o Ọ wọn ní yíò mún méjì o

“A o ṣ e àṣeyọrí lórí oun tí a dá ifá lélórí, ifá ní àṣeyọrí á jẹ tiwa. Ifá ní a fẹ lọibìkan, kí a rúbọ kí a le kérè ti ibẹ bọ.(Ẹbọ RÍRÚ: Eku,Ẹja, obì, aṣọ tí á wọsọrùn pẹlú owó Awo)

VIII.Ọ WỌ NRÍN MÉJÌ Chapter 1

Aparun won the war up this side;Aparun won the war up that side;They were the babaláwo that cast Ifádivination teachings for ọwọn; He wasgoing to the war of Tẹntẹsí (the beantop)

He divined for war that he was headingto; He inquired if he will survive it;That was why he consulted Ifá.They told him that he would bevictorious.

But that he should make sacrifice.He asked what he should use for theofferings,They told him that it is the clothes on hisown back that he should use for thesacrifice. Also to offer 16,000 cowries

equivalent in money.

He finished making the offerings andthey made Ifa for Him. He fought the warand captured war slaves.He captured males and he also capturedfemales;He won the war to the front

He won the war to the back.He knocked his enemies down in themiddle.He was then praising the babaláwos thatcast Ifá for Him. His babaláwos werepraising Ifá. Ifá was praisingOlódùamarè.

He was singing who will catch the twoỌ wọn catches the two.

Ẹbọ: Eku,Ẹja,Ẹkọ, Obì, the clothes on theback of the client plus some money forthe babaláwos.

Àlàyé:Ifá says that the client who has consultedIfá will have victory on the matter thathe or she has asked about. There issomeone that is getting ready to dosomething major or risky in his life. Ifthe person makes offerings he or shewill have victory. The clothes on one"sback are a cover. The specific of theofferings reflect giving up of one"scover and going out there without shameor desperation to be covered and theperseverance for survival is also

reflected in the offerings. Ifá says thatthe client who has consulted Ifá might beplanning on going on a journey. Ifá saysthat the person will bring prosperityfrom the journey.

Ọ WỌ ÐRÍN MÉJÌ ẸSẸ KEJÌ Wọwọn,wọnwọn,ọwọnrọn wọnrán A dífá fúnwọnran, wọnran ọwọn Inú ló fíi seléÀtàrí ló fiṣe èbùrúọnàỌ wọnrànwọnran, tú ọmọ awo sílẹ

Kí ó rí ibi i ṣe ayé rẹ o Ẹ kíí múnọmọ IfáẸ o si gbọdọ mun ọmọ Odù Ọmọ OdùnìyíẸ tu u sílẹ

Ẹ jẹ kí ó lọ Ẹ tu u sílẹ Ẹ jẹ kí ó lọ

ÌKÌLỌ : Ifá ní kí a rúbọ kí àrùn tón ṣe nile kúrò láraẹni, ifá ní kíẹni tó wà nìdíọrọnáà lè jáwọ. ẸBỌ RÍRÚ: Eku Ẹja,ẸKỌ, Obì, Òkété,Àkúkọ, àyébọ pẹlú ewé ifá Chapter 2

Wonwon, wonwon, Owonwon, won-wonConsulted Ifa divination for Wonwon-wonwon-own; He took the stomach ofhis house;He took the head of his road;Ọ wọnrànwọnrọn releaseỌmọ Awo(letỌmọ-Awo free) To let him live hisor her life.

You do not take the child of Ifá; Youshould not take the child of Odù. This

isỌmọ Odù.Let him or her goes; let him or her free.

Release him or her and let him or her go. Ẹbọ: Eku,Ẹja,Ẹkọ, Obì, Òkété, Àkùkọ, 1 henwith Ifa leaves.

Àlàyé:Ifá is saying that the client who hasconsulted the babaláwo might have asickness that he or she is looking torelieve and care for. Ifá says that onemust let go of the sickness or diseasethat is tying one down. Also allnegativity that is holding the client backwill go away if the client makes theofferings and the babalawo makesprayer with the offering he or she will

be free of negativity and he or she willbe able to live in peace.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KẸTA Àtẹlẹwọo lee hunrun ihere ihereKòṣe fẹrẹfẹrẹKó rí fẹrẹfẹrẹ bí àlàA dífá fún MofẹẹniTín lọ réé kowo lọdọ Kìfẹẹni

Ojú ní n pọn MofẹẹniLó bá lọ kówó lọdọ kìífẹáni Ọba wánwá òkú adìyẹ Tí yíò fiṣe ÒògùnKíọmọ rẹ kan ṣoṣo ó lèyè

Mof ẹẹni sì ti bẹrẹ sí ní sin KèéfẹáníNí oko Gbàmíràmí, oko yìí ni Mofẹẹnitin sin àkùkọ adìyẹ Adìyẹ yí í sì ti kúsínú àgò

Àwọn òníṣẹọba wá riÒkú adìeẹ yíí dé oko gbàmígbàmí

W ọn wà bèrè lọwọ KìífẹáníPé tàni ó ni adìyẹ náà,Kìífẹání ní òun kọọÓ ni olórun ma jẹẹ kí òun ó dé Àkùkọadìyẹ tí ó ti kú mọ inú àgò ní tòun Ó ṣebíỌba fẹ múnẹnití ó ní àkùkọ náà ni

Ó ní, ìw ọfà òun, olóribúrúkú kan bàyíLó ni àkùkọ adìyẹ náà,Wéré ó ti ránṣẹ sí MofẹẹniNí okoo Gbamíoràmí, níbi tí ó gbén ṣiṣéàṣedòru Níbi tó gbén singbà tí ón ṣẹsínTón ṣiṣẹẹ bóo-jí-jímiTí Mofẹẹni tin ṣiṣẹ, àṣe ṣe di ààjìnNígbà tí Mofẹẹni déWọn bí léérè wípé,ṣé òun ló ni òkú àdìẹ

náà Ó sì dáhùn pé òun ni.

W ọn ní àwọn fẹ rà á niKí Mofẹẹni tó yaẹnu fọhùn Wọn ti fúnníọpọlọpọ owó Wọn ní owó àkùkọ adìẹrẹ nù-un Ni Mofẹẹni bá diọlọrọ ó dialájé

Ó wá n yinfá, ó ní; Mo fẹ,Ð ó lówó o,Ìyẹrẹ,Mo fẹ

N ó bím ọÌyẹrẹ,Ìyẹrẹ títí la ó fi òní sun Ìyẹrẹ

ÌKÌLỌ :- Ifá ní kí a rú ẹbọ, kí afẹhìntìwa maa ba kú, Ifá ní kí a rúbọ kí a le

diọlọlá àti nítorí àìsàn ẸBỌ RÍRÚ: Eku,Ẹja,Ẹkọ, àkùkọ, Obì,pẹlú Owó Awo. Chapter 3

The palm of the hand cannot grow hair,ìhéré-ìhéré;It does not do vague;It does not look vague.They cast Ifá teachings for Mofẹní, (aname that means I like to have.)He was going to borrow some moneyfrom Kìífẹaní (a name that means the onethat doesn"t like others to have)

Mof ẹní was in need and very poor.He went to borrow money from Kìífẹání.At the time the king was looking for

dead hen which he needed to take somemedicine with so that the king"s onlychild would survive.Because Mofẹní cannot pay his debt toKìífẹání, he had been working for him athis (Kìífẹaní"s) house. At the farm ofGbàmíràmíThat was the farm where Mofẹní wasraising a rooster;But the hen has died in its cage.

The servant of the king was looking forthe dead hen around the farm ofGbàmíràmí; He said, May God not lethim keep a dead rooster in a cage.

He thought the king was going to arrestthe owner of the hen; He said, it belongsto one stupid servant.

Mofẹní was quickly sent for;

At the farm of Gbàmírámí,Where he was working all night in orderto pay back his debt to Kìífẹání; wherehe was doing labor work in disgrace;Where he was doing the work of“When you wake up wake me up”

Where Mof ẹní was working all night.When Mofẹní arrived they asked him ifhe was the owner of the dead hen. Heanswered them that he was the owner.They said to him that they want to buythe dead hen from him

Before Mofẹní could open his mouth totalk, they already offer him a lot ofmoney. They told him that that is the

money they pay him for his hen.

Then Mof ẹní becomes prosperous andvery rich. He then started to sing praiseto Ifá.He said:

I want to have money,Ìyèré,I want to have childrenÌyèré(Ìyèré) the songs of Ifá is what we willsing all day.

Ẹ bọ:Eku,Ẹja,Ẹkọ, Àkùkọ, plus Owó Awo.Àlàyé:The teaching of Ifa is predicting for theclient to have courage and perseverance

and through hard work he will becomeprosperous and rich. Ifá says that theclient should make offerings so that allhis or her problems will become joyfulinstead. The client should makeẹbọs sothat he will become successful andprosperous in life.

Ọ WỌ ÐRÍN MÉJÌ ẸSẸ KẸRINỌ wón irin níí mú Abẹrẹẹ wọ iná Ọ wọnomi níí mu akérégbè sọnù Ọ wọn ọmọníí mu ọmọ jalèTí wọn fi i pe ebi nín pa ní òde ìdó Ẹnikò ti kọ gbọn

Ẹ jẹ a fi wọn wé yunnyun nínú oko Adífá fúnọwọnTí wọn yíò fi jẹ Oyè ilé bàbá rẹ Ó ní òunkò lówó lọwọ

Wọn ní kííṣowó ni àwọn nwá

Bí kò ṣe ọgbọn rẹ tí ó pọ, ní àpọjù Niwọn bá mún ọwọnrín joyè ilé bàbá rẹ Ówá n yin àwọn awoAwo wán yin ifáWọn ní, a fiọwọnrín joyè lòní o

Ire dé,Yegede,YegedeA f"ọwọnrín j"oyè lòní o Aje dé,Yegede,Ẹni bímọ àbíyè ló bímọ Yegede

ÌKÌL Ọ : Ifá níkí a rú ẹbọ, ipònlá kannbọ, kí a sì rúbọ ọwó ifá níọgbọn ní kí alò sí ohun tí a dáfá sí kí a máa sáré owónítorí rẹ.

ẸBỌ RÍRÚ:(Eku,Ẹja, Epo, Obì,Ẹyẹlé,Ọ kẹ mẹsánowó)

Chapter 4

It is the scarcity of metal to cast that getsthe needle into the casting furnace. It isthe scarcity of water that makes theguard fetch water to get lost; It is thescarcity of children that makes the childsteal.

When they said that the child was hungryin the town of Ìddó, Someone that has not learned somewisdom lets him or her be comparedwith the grass in the forest;

They cast Ifá divination teachings for ỌwọnThe one that they were going to title withthe Chieftaincy of his lineage. He saidthey are not after his money.If not for his wisdom and that is inexcess;They took ọwọnrín and made him aChief of his lineage.

He then began to praise his awos,And his awos began praising Ifa.They said we have madeỌ wọnrín theChief today, They were singing Ifásongs:Thus: Iré dé (prosperity has arrived)

Yegede (we prevail)We madeỌ wọnrín the Chief today

Money has arrivedYegedeWho gave birth, she gave birth to ahealthy child, Yegede.

Ẹbọ: Eku,Ẹja, and Obì,Ẹyẹle with 9000cowries equivalent in money for theAwos.

Àlàyé:Ifá advises the client to make offeringsfor good health and longevity. Iku maybe around the client; an untimely death.The client will have long life if he or shemakes offerings and prevents death. It isvery important for the client to stayhealthy.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KÀRÚNOníkẹkẹ logún,Alábàjà niọgbọnOníkóólosíkóló ni àádọtáA dífá fún OdúnnbákúTííṣe àrẹmọ ọlọfin

W ọn ní kí odúnbákú rúbọ Nítorí ikúKíí ni òun yíò rúẹbọWọn ní kí ó rú àgbébọ adìẹ kan Kí ó sìrú ààojo owó

Ó rúb ọ,Wọn ṣe ifá fun unIkú àti àrùn kò sì lée pámọÓ ní, Àwòdì gbé ikúú mì rá lọ tíán tíánÀwòdì gbé ikúú mì rá lọ tíán tíán

Àwòdì gbé ikúú mì rá l ọ tìàn rere

Ifá ní kí a rúbọ, kí á lè dàgbà, kí ikú malè pa wá bàyí ẸBỌ: Eku,ẹja, àyébọ adìẹkan, àádójoọkẹ, epo,ẹkọ àti obì

Chapter 5

The ones that have k ẹkẹ, one of theYorùbá tribal marks worth twenty; Theones that have Àbàjá, another Yorùbátribal mark worth fifty; Who was thefirst child ofỌlọfin, the owner of thepalace. They told Ọdúmbàkú to makeofferings, Because of death.

What should he use for sacrifice heasked.They told him to make offerings of Onehundred and fifty cowries equivalent ofmoney. He listened and made the

sacrifice.

They made Ifá for him O said let the eagle take my death faraway from me. Ẹbọ: Eku 1,Ẹja, Àyébọ adìyẹ, Epo,Ẹkọ,and Obì. 150,000 cowries equivalent inmoney.

Àlàyé:Ifá advises the client to make offeringsfor good health and longevity. Ikú maybe around the client which is an untimelydeath. The client will have long life if heor she makes offerings to prevent death.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KẸFÀ Ẹmọlóló, awo olópòóÀfẹbojo awo àgbàrùkú

A dífá fún kókòTín lọ rè ní òjò lọkọWọn ní kòkó ò gbọdọ kọ òjò sílè oKòkó kò gbọÌgbà à ì rúbọ, ìgbà àìtẹruÒjò kò rọ mọ, ewé kòkón gbẹRírúẹbọ lón gbeniÀìrú kíí gbènìyànKò pẹẹ, bẹẹni kò jìnnàẸ wà ba wa lai kú kàngiri, àìkú kàngirilan bá òkè(ÌKÌLỌ :- Ifá ni kí ìyàwó àtiọkọ màṣefira wọn sílẹ)

Chapter 6

The fine rat ( ẹmọ lóló)The Awo Olópòo (the rat trail)

Àfẹbojo (the animal sand digger)The Awo of Ìgbárùkú, (the sand patti)They cast Ifá divination for the Cocoplant.

She was going to marry the Rain.She was told that she can never divorcethe Rain. But the Coco plant didn"t listento the advice, Because Coco did notmake offerings,The Rain ceased to fall.

The leaves of the Coco plant began todry It befits one to make offerings.Not making offerings does not befit one.Not too long; not too far.Come and find me in longevity.In longevity is the way we find themountain.

Ẹbọ: Eku,Ẹja, Obì, Oúnjẹ, Owó Awo. Àlàyé:

Ifá advises that the husband and the wifeshould not deceive each other. Theyshould try to work their differences andcompromise with each other so that theymay have a long life together. It isalways advisable to realize one"sblessings in life and try to keep them likekeeping one husband or trying to keepone"s wife especially when they arehelpful to our lives.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KEJEAbingdon awo wọn lode Lore Àgbà-yàngìdì tí wọn dì ní àtìpa Ọkùnrin

yàngìdì yàngìdì tí wọn dì ní àtìpa Dífáfún olóóyè mẹfunTí yíò bu ilé olowu r"oko

W ọn ní kí ó bọ egún ilé Ó bọ eégún iléẸbọ rẹ ò fínWọn ní kí ó bọ òṣà ọjà

Ó b ọ òòṣà ọjàẸbọ rẹ ò dàWọn ní kí ó bọ orí Ó bọ oríOrí pá

W ọn ní kí ó bọ ilẹ Ó bọ ilẹIlẹ luWọn ní kí ó bọ Olúbọbọtiribọ babaẹbọÓ ní òun mọ orí lorí

Òun m ọ ilẹ n ní ilẹ

Òun mọ wípé bàbáẹni ni Eégún ilẹÒun mọ wípé ìyáẹni Òòṣà ọjàGbùgbọn òun kò mọ Olúbọbọtiribọ babaaṣọ

Ïj ẹ kí lan bọ n"ifẹẸnu wọn,Ẹnu wọn lan bọ ní ifẹẸnu wọnMo fun gbáMo fún awoẸnu wọn,Ẹnu wọn kó ma lè rí mi bájà Ẹnu wọn.

Chapter 7

Àgb ọngbọn (Chieftaincy title of ababaláwo)Their Awo at Ìlóree, an ancient Yorùbá

town;Àgbàyàmgìdì their Awo at Ìjèṣhà, theelder that was put in bondage;Àgbàyàngìdyàngìgìdì tí wọn dì látìpaThey cast Ifá divination teachings forOlóyèmefun.

He was told to worship the ancestralspirit of the house, He worshipped theancestral spirit of the house. Hisofferings were not accepted;They told him to worship the Òrìṣà ofthe market place He worshipped theÒrìṣà of the market place. His offeringswere not accepted.

They told him to worship the head.He worshipped the head and the headbecame bald. His offerings still were not

acceptedThey told him to worship the ground.He worshipped the ground and theground caved in.

They told him to worship Olúbọbọtiribọ, which is the father ofẸbọ. Heanswered that; he knows the head ashead;He said that he knows the ground asground.He said he knows that Father is theancestral spirit of the house. He knowsthat one"s mother is the Òrìṣà of themarket place, But he does not knowOlúbọbọtiiribọ.

The father of the ẹbọ;

They told him that their mouth is what iscalled Olúbọbọtiiribọ. The father ofẸbọ.And so, what do we worship at Ifẹ?

It is their mouth that we worship at If ẹ.It is their mouth.I have given offerings to the calabash.Containers of the house.I have given offerings to the plates of thehouse.

It is their mouth.Their mouth will not be able to fight me.It is their mouth.

I have swept the walkway.It is their mouth; their mouth will not beable to fight me. It is their mouth.

Ẹbọ: Ewúrẹ, Àkùkọ, Epo, Ata, Iyọ, Ọtí, OwóAwo and menu.

Àlàyé:Ifá is teaching the client in the Odù thatone father and mother are like God orthe spirit. The father is a representationof the spirit of the ancestors. And that themother is the spiritof prosperity. One must always worshipthem. The client must not also forget theother people around them and the energyof their mouth and their spoken words.As people can use their mouth to destroyother people by talking bad about then orbad mouthing them. The client shouldmake offerings so that the people of the

world will not use the mouth to fightwith the client. Prevention againstrumors and other bad mouthing in themedia and so on. Ifa expresses theimportance of feast offerings, feeding themouth of the people with cooking foodthat will require the use of the bowls andplates of the house. It will also requirehouse cleaning and rearranging. Allthese are part of theẸbọ/offerings.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KẸJỌ Ọdúnsúré títí oBẹẹ wọn kò bọdúnOsù bùrìn gàdàBẹẹ wọn kò kosù lọnàỌmọdé lógún bẹmbẹ ojú

B ẹẹ wọn o rí ìwọ Ọlọrun

Àwọn ni wọn dífá fún Ọ rúnmìlà Níjọtón lọ rèé bá ògún tẹ Onírè nífá Wọn níkí ó síkalẹẹbọ níṣíṣeÓ gbẹbọ, ó rúbọ

Ïj ẹ ògún dé, Alájù gbéréÒ báṣe ọwọ fún mi lọjọ kan ìjà Ògún déalájù gbéré

Chapter 8Ọdún, the year, ran on for long;We could not catch up with the year.Oṣù, the month, walks on,And we do not meet Oṣù on the ways.The youth looks up high but they do noseeỌlọrun, the Supreme God.

They were the babalawos who cast Ifáfor Ọ rúnmilà, the day he was going to

help Ògún, the god of Iron, to initiate(Oníre) the owner of Ire, an ancientYorùbá town, into Ifá worship.He was told to make offerings.He listened to the advice of Ifá.The Ògún arrived, Alájú gbéré .Ẹbọ:Iṣu, Epo,Ọ gẹdẹ, ẸmuỌ pẹ, Ẹwà andOwó Awo.Àlàyé:The client who has consulted Ifá shouldseek the protection of Ògún. There mightbe some danger coming into the house orinto the life of the client. It could be afight or war. The client should play safeand pray to Ògún so he or she can avoidbeing injured.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KẸSÁN

Adéolú tí ṣe awo wọn lóde ÀjíkẹolúAdétutù n ṣe awo ló óde Ajífọràn rere lọA dífá fúnỌ rúnmìlà, tón sawo lọÀjíkẹoko Tí wọn sọ fún wípé kí ó fiewúrẹ bọ òkè ìpọnrí rẹ, Kíọnà àjò rẹ lèdáraỌ rúnmìlà kò bọ ìpọnrín rẹNígbàtí ó dé ibi tí ón lọ

Kò sí ẹni tí ó wá síọdọ rẹ látiṣe awoNígbà tí ó ri pé ebin pa òunÓ wá padà sílé, ó lọ ré bọ òkè ìpọnrí reẹNígbà tí ó pa ewúrẹ náàÓ pín fún àwọn àgbààgbà ìlúWọn sì bẹrẹ sí ní fun níẹgbẹwáẹgbẹwáỌ rúnmìlà wá di olówóÓ wán korin wípé

Kabí owó m ọ wá oAra ènìyàn ni owó mọ wá o Ara ènìyànni owó mọ wá o.

Chapter 9

Adéolú is the babaláwo of the towncalled ÀjíkeolúAdétutù is the babaláwo of the towncalled Ajífọnranrere lọ They cast Ifádivination teaching forỌ rúnmìlà,Who was going on Ifá divinationpractice to the town of Àjíkẹolú. He wastold to make offerings of Ewúrẹ to hisIkin.So that his journey would be favorable.Ọ rúnmìlà did not worship his Ikin of IfáWhen he arrived to the place where he

was going to practice Ifá No one came tohim for divination. When he found out hebegan to starve. He went back home.He went to worship Ikin of Ifá.

When he make the offering of the shegoatHe distributed it among the elders of thetown;They then began to give him twothousand cowries equivalent in money.Ọ rúnmìlà then became wealthy.He started to sing.

Thus, where is the money that I wanted?It is with the people, the money that Iwant; It is with the people the money thatI want.

Ẹbọ: Ewúrẹ, Epo pupa, Iṣu, Iyọ, Ọtí, OwóAwo. Àlàyé:

In this Odù, Ifá teaches the importance oflistening to the advice of the babaláwos.It is always rewarding to make offerings.IfỌ rúnmìlà had made offerings, hewould not have been starving all along.But then, when he later made theẸbọ,things began to get better for him and hebecame successful.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KẸWÁ Ọlá náowó ní íṣe awo wọn lóde Ìdó Ọlá náẹsẹníṣe awo wọn lodéỌ tun Oto,ọya níṣeawo wọn ní kóró èwe ỌlájàntìẹlẹIbi tí o bá wà lórí awo lòní

Kí ó máa l ọ kí máalọ ilé omiA dífá fúnỌ rúnmìlàNígbà tí ón sawo lọ òdeỌ yọWọn ní kí ó rúbọÀkukọ adiyẹ méjì,ẹyẹlé kan, obì mẹta,epo pupa, nítorí pé kíọnà rẹ lè dára.

Ọ rúnmìlà rúẹbọ, ó sì gbé sì etí odò(Ifá ní kí a rúẹbọ. Nítoríọnà àjò, tí an lọkí a ba lè kó iṣẹẹni dé ilé)Ọlánawọ is the babláwo of the town ofÌddó;Ọlánaẹṣẹ is the Awo of the town ofỌ túnÒtóỌya is the Awo of the KóróewélájántielèNegativity that could be on the head ofAwo today

Should leave, should leave to the houseof the water.Cast Ifá divination teachings forỌrúnmìlàWhen he was going on Ifá venture toỌyọ town.He was told to make offerings;To make offerings of two hens so that hisventure would be successful.

Ẹ bọ:Adìyẹ 2,Ẹyẹlé, Obì 3, Epo pupa, OwóAwo. The offerings should be placed bythe river. Àlàyé:

Ifá advises that if the client is going on aventure or trying to start a business, heor she should try to make offerings inpreparation so that the venture will be a

success. Ifá teaches that it is always verygood to make plans and offerings beforeone starts a business or sets out on aventure.

Ọ WỌNRÍN MÉJÌ ẸSẸ KỌKÀNLÁ Ọwọn owó láa náá owó miniỌ wọn oúnje láa pè ní ìyànỌ wọn Omi ló wọn náá lé ìsun omi, Dífáfún Oòyọwọn;Tíí s"ọmọ Ọba lẹyọ ajọri

W ọn ní kíí ó rúbọKíọja rẹ ma báa kùtàOoyọwọn rúbọ;Oòyọwọn rúbọ,Gbogbo nkan rẹ wá bẹrẹ sí dára

Ïjẹ: ẹ sáré wá kíẹ wá rajàọmọ ọbaẹ

pọṣẹṣẹ wáẹ rájà ounyọwọn,ẹ sáré wá,ẹwá rajà ọmọ-Awo, àt"Èwe àt"Àgbà nírajà ounyọwọn.

(ifá ní kí A rúb ọ, kíọjà wa lè tà, Ifá ní Ao jèrè, A ó kó èrè délé) It is when moneyis scarce, that we look for money It iswhen there is no food, that we say thereis famine. It is when there is no water,that we say there is drought.

They cast Ifá divination for ooy ọwọn,who was the princess of the town calledẸlẹyọajọn; who will establish the marketplace and prosper.Hurry, come and buy from the princess.

It is both the old and the young, whocome to buy from the princess. Hurry,

come and buy from the princess.(Ẹ sáré wá,Ẹ wá rajàỌmọ Ọba)(À tìèwe Àt"àgbà Ní rajà Onyowon)Ẹ sáré wá,Ẹwá rajàỌmọ Ọba.

Ẹbọ: Eku,Ẹja, Obì, Epo Pupa,Ọtí, Owó Awo,Ohunẹnu í jẹ) Food & Menu menu.

Àlàyè:Ifá is blessing the client who hasconsulted with the babalawos that inhard times when other people do nothave the client or customers will have.The client should think of having his orher own business. The client willprosper and have success with his or herown business. Ifá says prosperity iscoming into the life of the client who has

consulted the babaláwo.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KEJILA Òkútabalẹ koṣẹjẹDífá fún ọwọ,Tííṣe ọmọ abẹrun jẹunọmọ ọwọ kií kú lójú ọwọ;ọmọ ẹsẹ kíí kú lójú ẹsẹ

ọmọ àdán kíí tojú àdán kú Ewéẹlà kíí báewé oko rẹ

Ifá ní kí A rúb ọ nítorí àárẹ, Ifá ní kí atún rúbọ, ọmọ ẹni ma ba kú. The stonehit the ground but did not bleed;Cast Ifá divination for the money, whowas the child of Abẹrún-jẹun, (the onethat has and eats them) The finger of thehand does not die in the presence of the

hand.The toes of the foot doe not die in thepresence of the foot.

The children of the Bat do not die in thepresence of the Bat. The leaves ofẸlà, a special tree, do notshed their leaves with the rest of thetrees in the forest. Ẹbọ: Make offerings to Èṣù & Ògún. ÀkùkọAdìyẹ, Epo pupa, Orógbó, Obì Atare,Eku,Ẹja,Ọti Oyin, Ìrèké, etc. Àlàyé:

Ifá says that the client should make offerings to prevent sickness. Also to makeofferings so that one"s children do notdie in one"s lifetime. The client should

pray for longevity also not to witnesstragedy in his or her life. Prevent not tobe involved in a group disaster.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KẸTÀLÁ Ọrúnmìlà ló wọn,Ifá mo ló wọnDífá fún ọlọfin Àgbòdìwọnràn Tíí fiojoójúmọ jẹ nírángun ọtá Wọn ní kí órúbọ

Eku, Ẹja, Àkùkọ kan, Ọlọfin sì rúbọ tirẹ,Ó ṣẹgun àwọn ọtá rẹ

Ifá níẹbọ ìṣẹgun ọtá ni kí a rú lórí ohun tíó dáfá sí Chapter 13

Ọ rúnmìlà says it is scarce;

Ifá says it is scarce;Cast forỌlọfin, Agbódìwọnran, the bigRam. He who was surrounded byenemies. He was told to make offerings.Fish, 1 rooster, rat.Ọlọfin made the offering and conqueredhis enemies.

Ẹbọ: Make offerings to Eṣu, Ògún, Eku,Ẹja,Àkùkọ kan, Epo pupa, Obì, Orógbó,Atare,Ọtí, etc.

Àlàyé:Ifá says that the client is in the midst ofenemies. The client will be able to havevictory over his or her enemies if he orshe makes offerings. One has to realizethat there are good people and also bad

people in life. There is possibility ofjealousy and envy from people around usespecially if one is doing good andbetter than other people.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KẸRÌNLÁ

Aparun ns ẹgi lókè hìnAparun nsegi lókèọhúnDífá fún ọwọn;ọwọn n roko àmùn méjìọwọn ló rú o,

Ọ wọn ló tú ú, Ọ wọn ló roko àmùn méjì o. Ifá níẹyin lọibìkan, kí ó rúbọ; kí óhun lè dára, kí ó lèkèrè bọ níbẹ, Ifá ní kí á rúbọ ọjà títà náà. Chapter 14

The Bamboo tree up this hill;The Bamboo tree up that hill;Cast Ifá divination forỌ wọn, name ofOdù Ọ wọnrín Ọ wọn was going to theventure of taking two; Ọ wọn was madeoffering.Ọ wọn presented the offerings.Ọ wọn was the one that went onadventure of taking two.

Ẹ bọ:Eku, 2 Eku, 2Ẹja, Àkàrà, Iṣu méjì, Oyin,Iyọ, Ẹkọ. Àlàyé;The client will have double prosperity

Ọ WỌ NRÍN MÉJÌ ẸSẸ KẸDÒGÚN Ọpẹ alángbá jígí;Dífá fún wọn lóde Irẹmọ;Níbi wọn gbén sunkún aláìlórukọ

Wọn ní kí wọn rúbọWọn ní ire mẹfà lẹbọ wọn.

W ọn rúbọ, wọn sì sẹfá fun wọn Wọn níkí wọn máa rí mọlẹ Ibití wọn ri ire mọTí wọn kò rí ire rì mọlẹ mọ Tí ire tí wọnnrì tán sí

Ni wọn n pè ní Ìrẹmọ Ifá ní kí eléyì rúbọ, Kí ó lè jẹ ènìyànpàtàkì, Kí ó lè mu ilé ibùdó. Chapter 15

The complete Lizard,Cast divination for them at Iremọ,Where they were crying that they do nothave a name. They were told to makeofferings.They said their offering is in the number

(6) Six.

They told them to bury the offering,Where they buried the prosperity;Where they do not have any moreprosperity to bury;That is where they called Iremọ.Ẹbọ:Make offerings of Àkùkọ Adìyẹ, featherof Egret, Àkùkọ & Agbe; Make blacksoap and bathe with them. Ifá usuallyspeaks in parables and sometimes ittakes keen perception to understand thereferences. Translation of some of theverses of Ifa into other languages isalmost impossible. That"s whyexplanation may be necessary. Ifá speaksof someone that wants identity. The

client is crying for a name orrecognition. Ifa will bless the client withidentity and recognition.

Ọ WỌ NRÍN MÉJÌ ẸSẸKARÙNDÍNLÓDÚN Ọ rúnmìlà ni ó diìgbàMo ni ìgbà ló dá báramí Agbọnìrègún Niìgbà háá dá tayòÌgbà náà dá ta àrínÌgbà lá dá jíyán ọbẹẹjá nílé dèṣù níMọrẹ

Ọ rúnmìlà ní kẹ jẹ kónígbá maṣegbáÌgbàỌ ni níọnì íṣeÌgbà pèrè ni eku ṣe tí jáwóÌgbà tèní ní Òníṣe, ìgbà.

Ifá ní kí eléyì rúbọ nítorí ìgbà tìrẹ, ifá

gba tire tidé, kí ìgbà náà lè dára ní kí órúbọ síí. Chapter 16

Ọ rúnmìlà says it is time.I say it is time Barami ÀgbonmìrègúnHe said it is time that we fix to play Ayò(an African game)It is time we fix to play Àrín (anotherAfrican game)It is time we fix to praise the King andowner of More (a compound in Ifẹ)

Ọ rúnmìlà says it is the owner of timewho enjoys his or her time; It is the timeof today that the day enjoys.The time of today, the doer, the time.

Ẹ bọ:

Àkùkọ, Àgbàdo,Ẹwà, Obi, Orógbó,Atare, Àgbọn, Epo pupa, Iyọ,Ọ gẹdẹ. Ifasays it is time for the client to makeprosperity. It is the client"s time to makesuccess in life. Everything has its owntime; Ifá teaches about time and planningfor time. If he or she makes offerings, thetime has come for all the good things inlife. The rooster is the timekeeper of theuniverse.

Ọ WỌ NRÍN MÉJÌ ẸSẸ KỌKÀNLÁ Ọwọn owón laa fẹ wa miniÀì sí oúnjẹ nla npè ní ìyàn,Aìsí Ominlaa déọsunAìsí àṣẹ nláa wọ akanpà èwù jìmbà-jìmbà méjì pọ; A dífá fún Ònyọwọn,Tííṣe ọmọ Ọba lẹyọ Àjerí

Ẹ sáré wá kẹ wá rajàọmọ-Ọba Àt"èwéàt" àgbà ní raọjà Onyọwọn Ẹ sáré wákẹẹ wá rajàọmọ-Ọba

It is when money is scarce, that we lookfor money It is when there is no food,that we say there is famine. It is whenthere is no water, that we say there isdrought.

They cast Ifá divination for ooy ọwọn,who was the princess of the town calledẸlẹyọajọn; who will establish the marketplace and prosper.Run, come and buy from the princess.

It is both the old and the young, whocome to buy from the princess. Run,come and buy from the princess.

REFRENCES &RESOURCESIFA DIVINATION BYWILLIAM BASCOMCommunicationbetween God and Menin West Africa.Indiana UniversityPress. Bloomington.Odus Page Eji Ogbe144, 146, 142, 152,

154, 162 Oyeku 234,238, 240, 252 Iwori288, 296, 300 Edi 310,312, 316, 318 ObaraOkanran 342, 344Irogun 350, 352Owonrin 360, 362Egunda 372, 374 Osa384 IreteEtura Eturupon Ika450, 454 Ose 468 Ofun

548, 550, 552, 556, 558Etura Eturupon Ika450, 454 Ose 468 Ofun548, 550, 552, 556, 558ORUNMILAYOUNSTERMAGAZINEOrunmila Youngsterpublications YabaLagos. Pages EjiOgbe16, 25 Oyeku Meji

Iwori Meji 17, 5 EdiMeji 20, 5, 6, 7 ObaraMeji 18, 21 OkanranMeji Irogun Meji 18,23 Owonrin Meji 18,23, 36 Ogunda Meji 22Osa Meji Irete Meji22 Otura Meji 26Oturupon Meji IkaMeji 17 Ose Meji 17Ofun Meji 26, 43

Otura Meji 97, 100Oturupon Meji 93, 96Ika Meji Ose Meji 104Ofun Meji 106, 107,108OJU ODUMERINDINLOGUNBY PROF. WANDEABIMBOLA OxfordUniversity Press,London.

Pages Eji 8 Oyeku 15Iwori 21 Odi 24 Obarameji 44 Okanranmeji51 Irosun meji 30Owonrin meji 37Ogunda meji 55 Osameji 59 Irete meji 83Otura meji 75Oturupon meji 69 Ikameji 63 Ose meji 88Ofun meji 94

ORAL ODURECITATIONS BYAWOTUNDEAWORENI ILE-IFEAND ALLTRANSLATIONS BYCHIEF DAYOOLOGUNDUDU.Ejiogbe Oyeku mejiIwori meji OdimejiObara meji Okanran

meji Irosun mejiOwonrin meji Ogundameji Osa Meji Iretemeji Otura mejiOturupon Ika Osemeji. Ofun mejiGlossary:A Àbo - a charm thatcan get some one to beconfused. Àbọru - theofferings will smoke to

the sky and to heaven.Àbọyè - the priest willprevail. Àbọsíṣẹ - theprayers will manifest.Afẹfẹ - breeze, wind.Adégunlọlá a name“Crown climbswealth”. Àgbébọ theone that have beenaround “mother hen”.Agbedémejì - center,

middle. Àgbonìrègun -The straight palm tree.Nick name ofOrunmila Ajogun -negativity, a je ogun -those that eat warsAjigunwa - wake totake position. Àjìjà -wild wind, tornadoÀkàrà - cake Àkùkọ -roaster

Alápatà - butcher Aráọrun-ancestors Aré -play pure Oyo dialectAriragàgà - a name ofSango Àtìtan - garbagedump Àáyá- redcolobus monkey Aya -wife àtanpàkò - thumbB Bíríbírí– in rotationBọrọbọrọ- smooth, fat.D Dàgbà– become old

Dedere - hangingDọgbọn – play smartE Èbìtì - rod trap foranimals Ègun /gigun -pounding Èlírí.- asmall mouse Elú– kingin Ife dialect Èèwọ -tabooẸ Ẹfúfùlẹlẹ - breezeẸja - undermine Ẹnini- dews Ẹyọajeri- an

ancient Yoruba town FG Gunle- arrive at aplaceGB Gbàkẹrẹ -dragging Gbẹbọ - yieldto make sacrifice, obeyto make sacrifice.Gborogangborogan–marching steps likepolice march. Gbonse–to use the toilet

I Ìgbà - time Ìjàkùmọ -a type of wild catÌlúgun- an old Yorubatown, straight town Iké- hunch backIlugbẹndugbẹndu - abig town in old YorubaImí the name of Esu"smother Imògun -Ogun shrine, where weknow Ogun Iwájú - the

front Ìwásẹ - thebeginning, whencharacter“Iwa” wascreated Iwin - demonH Hìhàdeeds “Ifedialect”J Jìjàdù - fight for,struggle, scrambleK Kẹlẹkú - Yorubared woven cloth Kele -Sangos charms in the

little gourds Kíjìpá -Yoruba traditionalwoven clothLM Mọnọmọnọ -lighteningMùdunmúdun -marrow, brain.NO Òfinran -disrespectfulness,

leopard Òfùàobì -Kola nut that has nosplit, no good fordivination. OduOgbógbóorósè - an oldtree Òjùgbòmẹkun -the universe, planet,world, earth.Òkòkònìyẹlẹ - motherhen Olódùmarè -almighty God Olókun -

the energy of the SeaOlúẹri - The spirit ofthe bottom of therivers Olùkù - friendOlúmini - my ownerOníbùjé - Red whiterose flowers used tomake tattoo mark. Oró- pain, wickedness.Orógbó - bitter kolaÒsorogíso - loneliness

Òṣùgbó - an oldinitiate.Ọ Ọbaẹrẹkẹ - wealthyking. Ọbàrìsà- king ofthe Orisa. Ọ fàfà - treebear. Ọ já - strap.Ọlọfin - the owner ofthe palace, God.Ọlọjọgbọrọ - longtiming. Ọlọmọ - anorisa the owner of

children.Ọmọkunrinọrun - theman from heaven. Ọpẹyẹkẹtẹ - the shortpalm tree. Ọ yẹkú - theprevented of death.P Poroganporogan - ina marching stepR S Sónú- bitterness, abitter person.Sunkẹrẹ- dragging,

moving slow.GbT Tìpẹtìpẹ - toughnessTojútimú - all over theface Turutu- draggingsomething on the floorU W Wòmílójú- looksinto my eyes,disrespectfullyY Yàgbàdo - pluckcorn, harvest corn.

Yèmidèrègbé - mymother that favors me,the sea Yemọja - themother of fishes,energy of the ocean.Yèsí who is it “Ifedialect” Yibiyibi - allaround.Index:A abiku pg44,45.abundance pg145,206.

accomplishmentpg111. achievementspg112. actionspg47,48,110,134.advice pg115,129,162,188,214,218,226.adult pg110 agepg185. aggressionpg76. ancestor"spg152,252. ants pg207.approach pg193.

association pg159.assistance pg205.attention pg136,222.authoritypg207,208,232. awaypg910.B Barren pg166 beepg90 beads pg177.brass pg125 breastpg204 blacksmithpg120. blessings

pg147,150,179,202,203,236,260.bondage pg145.bravery pg89,157,202.burden pg145 buffalo64 bury pg89C Calmnesspg89,129,130,194.carefulness pg210pg92,134,135,160character

pg89,129,130pg42,44,102,115,126,133,137,142,157,158,166,216,218,227,228,236.cloth pg116 crabpg114. creator pg111creation pg129crownpg177 concentrationpg119. conditionspg231 compromisepg252 confidencepg202. control. Pg76crime pg59

consistencypg38,136,139,238.courage202. cautionpg129chieftancychosen pg64 children D Danger pg256 Deathpg67,76,80,87,89,104,106,109,125,248,250.definition pg264.desire pg179,232difficulty pg40. dignitypg89,93,173,189,192.

disappointment pg76.disrespectfulness pg117,130. disturbancepg132 dualitypg203.dual gift pg203divination pg127.drinking pg148 E Earpg163 efforts pg209egg pg80 elderpg129,130,195.elephant pg64,69,189.

empowerment pg162.enemypg132,145,151,162,165,215,262.enjoyment pg266establishmentpg151,160. envypg151,165,205,263.eyes pg124,163.F Famepg149,155,215. farpg100. farmer

pg90,138,161. fatherpg76,168,255. Favorpg110,161. favorablepg155. femalepg158,214. feast pg255finance pg231 food pg181,182,183,252. focuspg136,137,222. followpg58,184. forbiddenpg109. forgivenesspg33. freedom

pg143,144,145friendship pg51 fightpg215 fire pg93GGenerosity pg182, 183.gift pg205 glory pg93goodnesspg163,170,209,208.greatness pg160. greedpg211 groundingpg151 growth

pg134,151,206.guidance pg223 givingpg258H Happiness pg129,130. hardshippg261hatred pg151.Head pg63, 64, 72,163, 169, 181,185,254.health pg199,248,250heaven pg85. helppg110,170. harvest

pg161. heritage pg170honey pg90. hope pg63horse pg175 housepg102,139. husbandpg160I Identity pg264. Ifapg13,14,190. Ile Ifepg14. Igunigun pg46.injury pg256importance pg230inheritance pg152.

investment pg237 ironpg125J Jakuta pg145Jealousypg165,205,263.journey pg123,169.judgment pg110K Kingpg64,68,95,160,177,178,184.kill pg166.L Land pg111,225.

Leader pg92, 178,184.leadership62,64. leadpg125. leopard pg116.life pg85,155,182,183,207.lightening pg92,162.lineage pg170,225.longevity pg 46, 47,66,67,81,82,84,100,130,155,216,217,250.losses pg68,90. loyalty

pg136.M Matter pg201market pg201,102,260male pg158 masterpg184. magic 35,138.memory pg46. metalpg119 missionpg113,241.misunderstandingpg242.mind pg182money pg76. mother

pg74,255. motherhoodpg182 mountainpg139,251 monkeypg58 mouthpg163,164,252,253N Negativitypg33,68,84,200,242.Nose pg163. Nosypg200.O Oath pg76 Odus 14-32. offerings

pg94,95,98,104,200,227,252.old age 66,185. Ogunpg120 Orunmilapg7,11,188,192. orirepg8 osun pg8. orogbopg46 Oyo pg144P Palm kernel pg132palm tree pg83 parentpg71 patiencepg140,172,238,248.people pg163

perseverance pg40,207,235,238,246. plantpg251 plantain pg42.planning pg259pleasant pg177 poisonpg148 polygamypg172 possession163,230 positionpg48,92, 190.positivism 123,136.poverty pg156,231.

power pg162,215,233prayer pg233preventing pg59,262pride pg173preparation pg259priest & priestesspg12,163 problempg149,210.productivity pg216profession pg179.pg91,131,133,136,137,139,140,151,154,164,182.

pg75. protectionpg83,162,166,256, 262.provocation pg141.preparation pg185propitiate pg185 profitpg161,187 prosperity205,207,208,246,248,260.protectorR Rainpg93,228,233,251.rainbow pg125.

receiving pg258.recognition pg265.relationship pg159.repercussion pg116.reproduction pg235.richness pg95,246. 56.ride pg175 ridiculepg158. regret pg214respect83,128,129,130,208,214.resting pg 49 road

pg102 rumor pg255S Sacrificepg93,95,98,144,128,200,219,227,252.scarcitypg158,247,248. Sangopg145,214. see 111. seapg69,70,111. selfcontrol pg76. settlepg151,177,197.separation pg80,99.sickness

pg125,127,199,242. sitpg140. spread pg149.spider pg137spirituality pg180,184.stabilitypg235.strugglepg97,105.stubbornness pg220success pg238,260. sunpg104. survival pg240T Taboo pg141. taxes

pg144. temptationpg59. termite hillpg81,92. tolerancepg252 time pg36,85.timeliness pg266. townpg99. thunder pg162.travel pg79. theftpg59,62 tragedypg262. truthfulnesspg35,188.twin"spg185.

U Understandingpg139,252. unitypg158.V Venture pg257.Victorypg145,146,165,169,172,202,215,240,248.village pg99. virus pg127,128,129. visitorpg129. vulture pg46W War pg240. Waterpg111. wealth

pg156,231. wife pg55,133,160,172,230. wivespg172 wickednesspg220. wisdom pg223.women pg214 worldpg85,111. workpg151,207,246.worship pg118,255Y Youthpg110,129,130.Books in print.

1. The Cradle ofYoruba Culture. By:Chief DayoOlogundudu For moreinfo:www.Ileorunmila.org.www.google.com.Chief Dayo.

Author:ChiefAdedayọOlogunduduMsc. UrbanEnvironmentalSystems ManagementChief Dayo , thefounder and executivedirector of IleOrunmila, and theCenter for SpokenWords & Performing

Arts, is native to Ife-Ife, Nigeria. He wasborn into the Yorubatribe, and in his adultlife, was initiated as achief of the Yorubatribe and a priest ofthe Yoruba religion, apractice focusing onthe worship of knownin Yoruba, as Orisas,

the seeking ofguidance throughdivination, and theseeking of naturalhealing methodsthrough thisdivination. Chief Dayohas been very active incarrying on theYoruba tradition bothin places where it is

commonly practicedsuch as Nigeria andthe Caribbean, as wellas in America, where itis not as common. In1977, while in Nigeria,Chief Dayo foundedthe ỌbatalaCulturalCenter , a center withthe purpose of furtherdeveloping Yoruba

music, dance, and art.In 1987, hecoordinated theConference of theSons of Ifa in NewYork City, aconference for Yorubapriests and priestesses.Chief Dayo has taughtclasses on Yorubalanguage and

divination througoutthe Caribbean as wellas at the CaribbeanCultural Center inNew York City from1981 -1983. Hecontinues to teachthese classes weekly, atthe Center for SpokenWords & PerformingArts. Despite Chief

Dayo"s religiouspractice, the Centerfor Spoken Words &Performing Arts hasno religious affiliationitself .ChiefDayọreceived aBachelor ofProfessional Studiesdegree inConstruction

Management, and aMaster of Sciencedegree in UrbanEnvironmentalSystems Managementfrom the PrattInstitute in Brooklyn,NY. Chief Dayò is adrummer and asaxophonist and hasperformed and

lectured at manyvenues in the UnitedStates, including theSmithsonian Museumin Washington, D.C.and the Museum ofNatural History inNew York City , aswell as many collegesacross the country.Chief Dayois also an

artist and anenvironmentalist .