Chief Dayo

Copyright © 2008 by: Center for
Spoken Words / Institute of Yorùbá

Culture.
All right reserved This book may not
be reproduce in whole or in part,
Including illustrations, in any form
(beyond that coping permitted by
sections 107 and 108 of the US
copyright Law except by reviewer for
public press).without written
permission from the author and
publishers
Printed in. Georgia USA.
Chief Adédayọ̀Ológundúdú. 2008.
ISBN: 978-0-615-24432-7 TABLE OF
CONTENTS
Preface: ---------------------------------------
------------------------------------Pg3
Dedication: -----------------------------------
------------------------------------Pg4
Acknowledgement: -------------------------
------------------------------------Pg4
Foreword: ------------------------------------
------------------------------------Pg5-6
Introduction: --------------------------------
------------------------------------Pg7-14
Figures of the 256 Odù Ifá: --------------
-------------------------------------Pg14-31
Chapter One Èjìogbè: ---------------------
------------------------------------Pg31-73
Chapter Two Ọyekumeji: -----------------
-----------------------------------Pg73-103
Chapter Three Ìwòrìmeji: ----------------
------------------------------------Pg103-135
Chapter Four Odimeji: -------------------
-------------------------------------Pg136-162
Chapter Five Ọ̀ bàràmeji: ----------------
-------------------------------------Pg162-183
Chapter SixỌkanranmeji: ---------------
------------------------------------Pg183-212
Chapter Seven Irosunmeji: --------------
-------------------------------------Pg212-236
Chapter Eight.Ọwọnrinmeji: ------------
------------------------------------Pg236-263
References: -----------------------------------
------------------------------------Pg264-266
Glossary: -------------------------------------
------------------------------------Pg267
Index: ------------------------------------------
-----------------------------------Pg269
PREFACE
This work is a compilation of the
major sixteen Odùs of Ifá and some of
their stories. They are from different
sources including magazines
published and unpublished, Ifá books
and also oral recitations. Much thanks
to Awótuńdé Aworeni for the input of
the oral recitations and a lot of the
manuscripts. This book would have
not been possible without his input.
The position of the Odùs is the
original position from Ilé Ifẹ̀ as
followed in William Bascom Ifá
Divination book published in 1969.
Because Ifá has been strictly oral
teachings for many years until
recently, the Odùs are still kept in oral
forms. Awótuńdé Awóreni and I
worked on a lot of the oral recitations
and I did all of the translations. There
are many more stories of the Odù of
Ifá that may not be covered in this
book. There is no one book that can
possibly cover all the stories in the
Odù Ifá. As I have said before no one
know it all. Ifais what our ancestors
call “Àmọ̀ mọ̀tań”. Ifá is something
that one can never know all of its
knowledge. Eyi o mọ emi kò mọ́ - What
you know I may not know– Eyi momo
Iwo ko mo what I know you may not
know. It must be noted that the
contents of this book is a result of
many thoughts and many people
opinions and not only of the author.
Thanks to many of the elders that have
made efforts to preserve the Yorùbá
culture and made great contributions
to the growth of the traditions. I feel
obligated that I should add the little
that I can do to what they are already
doing. Yorùbásaid “Ko s‟ohun
tuntun lábẹ ọrun -There is nothing
new under the sky. The author takes
no responsibilities for the
consequences of the outcome of the
circumstances in this book. It is a
reference book for Ifá practitioners.
All the instructions in the book should
be giving serious consideration. It is a
taboo for someone that is not a
Babaláwo to use the contents of this
book as referredto in the “Ẹbọ”
offering / sacrifice. Some of the rituals
may require supervision or attendance
of other practitioners.
DEDICATION
This book is dedicated to my very first
Olúwo. He was one of the Àràbàs of Ilé
Ifè by the name Late Awósadé
Awosọ́pẹ́. I also dedicate the book to
Araba of Ifẹ̀ after Awosọ́pẹ́, Àràbà
Ifásuyì who was also my Ojùgbọ̀nà. I
also dedicate this book to many of the
Awo Olódùmeriǹdińlóguń and awo
Ọlọ́fin at Òkèìtasẹ̀. Some of these awos
have joined the ancestors in the recent
years both here in Nigeria and the
New World. To name few of them are.
Chief Àró, Chief Awójèbi of Ilé
Olùgbódò. Chief Amáyéguń. Báyọ̀
Àkaǹbí. Chief Elúyẹmí, the Apena of
Ifẹ. Chief Olafaye, tẹdimọlẹ awo Ilarẹ.
Chief Afẹ̀dìgbà, Chief Asẹ́kindá. Chief
Adélẹ́kaǹ. Chief Awópéjú Bogunbẹ
Afọlabi Epega.,Ẹssi kini Olusanyin,
Chiefn Àjàbíkin, Teddy Holiday,
Chief Bey and Ọba Adefunmi the 1st
ofỌ̀ yọ́tuńjí Village in South Carolina.
ACKNOWLEDGEMENT
Special thanks to Tuńdé Iféọlá Awóreni, the
son of the Àràbà Mọ́kọraǹwálé Àdìsá
Awóreni for his immense contribution to this
book. Many of the oral stories in this book
came from him. Tuńdé went to the elders in Ilé
Ifẹ̀ andỌyọ to get more Odus. Baba Àró was
one of our inspirations in the quest. The book
would have not been possible without Tuńdé
Awóréni. I thank the Àràbà Àgbáyé the
supreme authority and the spokes mouth ofỌ̀
ruńmìlà. I also thank all the children that
recited a lot of the Ifá for me. I thank
Awófọlájù Ifatọba Awóreni, Owólabí
Awódọ̀tun Awóreni., Ajíbádé Awóṣọpẹ́
Awóreni. I also pay homage to the whole Awo
Olódùmeriǹdińlóguń. Àràbà Awóyẹmí Àdìsá
Awóreni, Chief Àgbọngbọǹ Akanni Ifálolú,
Chief Akọ́dá awo of Ifẹ̀ Adífágbadé
Ifátuńmiṣe, Chief Asẹ̀ dá Osari Adéyẹfá, Chief
Tẹdimọlẹ Awo Ilarẹ. Fatọba Gbenro., Chief
Mẹ̀ gbọń Awo Irẹmọ. Chief Kińrińdiń Awo
Ideta, Chief Sẹ́ kindá AwoỌ̀ raǹmíyaǹ, Chief
Ọbakin àlà, awo Ode Ìjùgbẹ̀ , Opepe awo
Ìlegbùdù, Chief Afèdìgbà kọ́ruǹ sawoỌlọfin,
Ọmọ́paríọlá Olútidé. Chief Adefalu Awósadé
Múrindé.Chief Séséré awo Àtìbà, Chief Etitan
Sesere awo imojubi, Chief Amosun, Chief
Amọ́rẹ̀ , Chief Dòsuǹmú, Chief Adífáṣẹ, Chief
Ageṣinyọ́wá, Chief Ereruda awo Ido, Chief
Eriǹmiǹ awo odeỌ̀ wò, Chief Jọ́lọ́finpẹ́ , Chief
Awósisẹ́ Káyòdé, Chief Fìdípọ̀tẹ̀ and Chief
Ósekékerérebi‟ja awo Olúorogbo. I thank
Babalawo Carlos Collazo for encouraging me
to study more Ifa wisdom. I thank my old
friend Adele Lopez for shearing with me the
syncronism of the Yoruba Orca and the
Catholic Saints in the early 1980s. I thank my
good friend Chief Kọ́lá Abíọ́lá for involving me
in his ventures. I thank Prof. Akińṣọlá
Akìwọwọ for agreeing to foreword my first
book. These books would not have been made
without the input of many of these awos.
When one awo joins the ancestors another
awo takes the Chieftaincy of the deceased
awo. But what they did continue to live after
them and we continue to praise their spirits. I
thank my good friend Elizabeth Macon Agee
for her typing work. I also thank Bimpe for
her typing work. I thank all myọmọ Awo. I am
very grateful to all the people that I have used
their books and inputs in this book.“Igi kan ko
le da gbo se” One tree can not be a forest. At
this time of Ifá evolution, no one can make Ifa
book without mentioning or using one of the
several books of Prof. Wande Abímbọ́lá, the
Àwíse àgbáyé. We owe it all to him. I pray that
he continue to be blessed with good health,
long life and prosperity. I also acknowledge
the efforts of Gbọ́lágbadé Pópóọlá and the
rest members of theỌ̀ ruńmìlà Youngster
International for their courage and intense
work of bringing awareness and knowledge of
Ifa to the people worldwide over the years.
May Olódùmarè continue to bless you with
more wisdom. I pay homage to Williams
Bascom for his Ifa books. My homage also
goes to Chief Awópéjú Bogunbẹ̀ . May his soul
rest in peace. Those are Awos. There are
many more awos that continue to shear their
knowledge and spreading the awareness of
Ifa. I beg those I did not mention their names
to please forgive me.
FOREWARD
The Oral tradition from Ilé Ifẹ̀ said
that the Universe was a vacuum
several million years ago. Olódùmarè
asked the Sea to come manifest in the
planet. For another several million of
years the sea was by itself. Olódùmarè
in his busy time recognized the
loneliness of the Sea and decided to
put more time to the creation of planet
Earth. He then sentỌ̀ ruńmìlà with
some soil from the heavens and a five
towed roaster that helped spread the
soil on top of the Sea. From then the
Earth continue to spread. The
Yorùbás believed that the spot where
it first started was in Ilé Ifè. The
Yorùbás believe in existence of only
one God, but also as maintained by
orthodox Christians, divine essence is
manifested in more than one person or
elements. So there are the other
energies in which the supreme energy
manifested. Such elements to the
Yorùbás are the Sea, the Oceans, the
Mountains, the Rivers, the Wind, the
Sky, and the Thunder and Lightning,
Volcanic eruption sites and so on. The
Yoruba religion, as well as Judaism,
Islam and Christianity are the chief
monotheistic religion of the world.
However every traditional African
community has its own label to
describe the religion of his people.
Thus Chukwism have been suggested
for the Igbo of Nigeria. The Mendes
for Sierra Leone and Olódùmarè for
the Yorùbá of Nigeria. Some people
like Late Fagbeńro Beyioku and Chief
Fágbèmí Àjànàkú suggested
Orunmilaism for the Yorubas. Some
converted Yorubas that have
converted to Islam and Christianity
call the traditionalYorubas “Abòrìsà”
meaning (Òrìṣà worshipers).Ọ̀
ruńmìlà in the system of Yorùbá
traditional worship is only one of the
several entities that the Yorùbás
praise. These entities appear to be
completely autonomous each with
different practices, practitioners and
rituals. But none of the practices
disagree the supremacy of Olódùmarè
(God) in Yoruba language. Dr. Bólájí
Ìdòwú in his book Olódùmarè (God in
Yorùbá Belief) pointed out that “It is
not easy to find a name that precisely a
descriptive of real nature of African
traditional religion. Other scholars
like P.A Talbot and E.G Parrinder
also recognizes this difficulty. They
both realizes that the Traditional
African society believes in the
existence of omnipotent, omnipresent,
omniscience, supreme God and also in
a large number of subordinate Òrìṣàs
and deities. It however appear that
they fail to note the point that
traditional Africans in spite of his
belief in subordinate deities would
refer everything to God as the ultimate
one. The Òrìṣà are considered as the
intermediaries between the people and
God. Just as the Saints in some other
religious practices are considered as
the privilege spiritual begins who
could help their followers to reach the
supreme God. Like most African
religions the Yorùbá religion and
believe was never given a chance. But
ironically the slaves that were sold to
the Europeans were shipped to the
Americas and the Caribbean Island
about four to five hundred years ago.
They took their religion and culture
with them. The Yorùbá religion which
comprises of worship of Olódùmarè
the supreme energy of the Universe
and the forces of the Universe called
the Òrìṣàs .The knowledge of which is
taught through the sacred scriptures
of Ifá called the Odùs by Ọ̀ ruńmìlà
the witness of creation according to
Yorùbá mythology. Ifa is the sacred
words of Olódùmarè which was taught
to humanity byỌ̀ ruńmìlà. There had
been several controversies on what to
call the traditional African religion.
Since Ifa is the wisdom of it all I will
say it is appropriate to call it Ifaism.
Most Africans believe in the existence
of supernatural powers which is
responsible for the creation of the
universe and all things in it, including
Man. Their religious practices are the
result of their belief in Olódùmarè the
Òrìṣà, and the energies of the
universe. God is called Olódùmarè in
Yoruba language and the Yoruba
believe He/She is responsible for the
creation of all life. Dr Osadolor
Imasogie in his book African Religion
used an example how a Yoruba greets
their loved ones goodnight. Yoruba
usually says “Olórun a ji wao”.Which
literally means may the supreme God
wake us. The Gwari of Northern
Nigeria has a similar goodnight
greeting. For example, (Sheko gife nyi)
which means. May God awaken us
tomorrow?”... Yoruba belief
Olódùmarè created the other energies
and the forces of the Universe to help
continue the evolutions of the
Universe. Yoruba says, everything in
the world is in the hand of Olódùmarè
God. Many scholars have done
comparative studies of the world
religion, and this has thrown much
light to the awareness of the Origin of
religious ideas of the world. According
to some research the great world
religions which still have a great
number of followers are Christianity,
which has perhaps about 685 million
followers, divided among is three main
branches, of Roman Catholics with
about 330 million members, Orthodox
Eastern Catholic about 142 million
followers, and protestants about 208
million people. Islam or
Mohammedanism has about 510
million followers worldwide. Judaism
has about 16 million followers,
Hinduism about 234 million followers,
Buddhism can perhaps claim 452
million followers, many of which will
also declare themselves adherents of
Taoism, Confusiasm, or Shinto.
Traditional Yoruba religion claimed
approximately 10 million followers
worldwide. Ifa had been recognized as
the great Oracular religion of the
Yorùbá people and originated fromỌ̀
rúnmìlà in IleIfe. Now there are
organizations being put together
under one to represent Ifá, Òrìṣà and
the practitioners in the international
world. But it is still in the beginning
stage and there are a lot of problems
doing so but it must continue.
INTRODUCTION IFA DIVINATION In the
Yorùbá religion,Ọ̀ rúnmìlà is the Great Priest
Prophet. He is the intermediary between
human and the other energies of the universe.
He is regarded as the compendium of the
knowledge which Olódùmarè used to create
the Universe. That is why the Yoruba praise
him as the witness of creation. He is the know
all who could tell other divinities and human
being what to do to please (Olódùmarè) God,
Man and other super human forces through
IFÁ Divination, the WORD and the Ancient
wisdom of the Yorùbás. This is why the corpus
of IFÁ is as important in the Yorùbá system of
faith and worship as the Apostles and Nicene
Creed are in the Christian religious practices
and the Kalima in Islam. Ifá as well as the
Christian Bible or any other Scriptures of
wisdom contain no definition for God, but
contains much allusion and praises to his being
and attributes. Many of the African scholars
do not believe or even understand Ifá. May be
because of how their educators who were
mostly either Christians or Muslims had
presented or interpreted the knowledge in the
Odù Ifá to them. According to the Yorùbá
oral tradition from Ilé-Ifẹ̀ , Ọ̀ rúnmìlà was the
second of the Yorùbá supreme beings said to
have been jointly responsible for the creation
of the world. Ifá was therefore praised as the
witness of destiny.“Ẹlẹri ìpiń” The other two
supreme beings are in order, Odùduwà, and
Òrìṣà ńlá. Whilst Odùduwà. Was said to have
been responsible for the general foundation of
the earth and for furnishing the materials with
which the main creation of the Universe were
built from. In order to practice Ifa divination,
one must be initiated to Ifa priest hood. I hope
the stories of the Odùs in this book will help
Ifá practitioners.
Ifá in itself is Truth, the living truth that is the
Holy Breath of Olódùmarè, Almighty God.
That eternal truth which was and is and ever
more shall be; the truth that cannot change
nor pass away. Ifá is about truthfulness,
righteousness and peace on Earth. Ifá is the
Truth as the Yorùbas have received it from
their Priest and Prophet,Ọ̀ rúnmìlà. Ifá
contains the five different kinds of truth: the
scientific, the historical, the artistic, the
theological and the logical. Ifa is the synthesis
of Science, Religion, Philosophy and Sociology.
There is nothing under the sun that is not
covered by Ifá.
Ọ̀ rúnmìlà, the god of divination has several
names. Baramiagbonniregun, which means
the tall straight palm tree;Ọ̀ rúnmìlà, which
replaces Ọ̀ run mọ ẹni tí yíò là, meaning only
heaven knows who will prevail; Àmọ̀mọ̀tán
which means the one that you can never know
all of; Òyígíyigì, which means the immovable
one; Ikúforíjì which means the one that death
forgives; Ẹni àjíkí meaning the one that you
first greet in the morning; Òbìrìkíti apáọjọ́ ikú
dá which means the one that changes the day
of your death;Ọgbọ́níléayé, meaning the
wisdom of the world. Òpìtàn Ilẹ̀ Ifẹ̀ which
means the historian of the ancient Ifẹ̀ ;
Atẹ́ rẹrẹkáyé, meaning the one that spread all
over the world;Ẹlẹ́ rì‟pín meaning the witness
of destiny; Olókun asọ̀rọ̀dayọ̀ meaning the
owner of the sea that makes all matters
become joy; Òpè abìṣẹwàrà meaning the one
that when He says so it will be.
Ọ̀rúnmìlà is one of Olódùmarè‟s principal
representatives on Earth. Great wisdom and
power was bestowed onỌ̀ rúnmìlà by
Olódùmarè.
Perseverance
The story of Ọrìrẹ/Òsuǹ for Babaláwo
The Odù Òtúrá Oríkò (Òtúrá Orógbè)
Õ̀rìrẹ̀ or what we call Òsùn is one of the messengers of
Olódùmarè in heaven. His real name was ỌkùnrinỌ̀ run as
we learn from the Odù Òturá Oríkọ. He was sent toỌ̀
rúnmìlà as a caller (Ikọ̀) to go and callỌ̀ rúnmìlà.
Now read how the Odù goes:
I do not walk with a caller messenger (Ikọ̀)
Cast Ifá divination forỌ̀ rúnmìlà;
When they sent a negative message to him from heaven,
they told Ọ̀ rúnmìlà to make offerings. They said some
messenger is coming from heaven.
So that they do not take him to heaven with them, they told
him to make offerings of children, egg, palm oil and wine
or liquor.
Ọ̀ rúnmìlà listened to the advice and made the offerings.
The eagle was the first messenger that Olódùmarè sent toỌ̀
rúnmìlà to go and call him with the eagle to heaven
The Eagle said to Ọ̀ rúnmìlà that Olódùmarè asked him to

come with him;
Ọ̀ rúnmìlà said that he heard but he does not go with the
messenger.
Ọ̀ rúnmìlà gave the Eagle one chicken egg that his (Ọ̀
rúnmìlà) babaláwos told him to make offerings with.
He asked the Eagle to give the egg to Olòdùmarè; To tell

Olódùmarè that he is on his way coming. Eagle carried the
chicken egg.
When the Eagle reached the middle of the way, Èṣù
became turbulence
Èṣù knocked the egg away from his claws.
When the chicken egg hit the ground,

Eṣu clapped on it and it became a baby chick.
When the Eagle started looking for the egg, he could not
find it. Instead he found a baby chick.
The Eagle took the baby chick and looked at it. He said
this is not whatỌ̀ rúnmìlà gave him.
He said that whatỌ̀ rúnmìlà gave him was white and clear;
He continued looking for the egg.
This was how it got dark and the eagle could not go to
heaven any longer to go tell Olódùmarè that Ọ̀ rúnmìlà
was coming;
When Olódùmarè did not see the Eagle returning, he sent
the Crab to go and callỌ̀ rúnmìlà to heaven.
When the Crab came to deliver the message for Ọ̀ rúnmìlà;

He said that he heard the message, but he did not follow a
messenger.
He gave the Crab the palm oil in a small gourd to give to
Olódùmarè that he was on his way.
When the Crab got to the middle of the way, Èṣù became a
big wave on the sea
È ṣù knocked off the palm oil in his hands. The palm oil
spilled in the sea.
He now came back to the sea.
He was trying to gather the palm oil on the surface of the
sea. As he tried to gather it from his right side the oil will
flow 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 to gather the palm oil
thatỌ̀ rúnmìlà gave him to give to Olódùmarè and he could
not go back to heaven to deliver the message fromỌ̀
rúnmìlà.
After Olódùmarè expected the Crab for sometime and he

did not come back, Olódùmarè sent for the Man from
outside in heaven.
He sent him to go and callỌ̀ rúnmìlà.
When Ọmọkùnrin Ọ̀ run arrived atỌ̀rúnmìlà‟s place, he
delivered the message from Olódùmarè to Ọ̀ rúnmìlà.
Ọ̀ rúnmìlà askedỌmọkùnrin Ọ̀ run to sit down and wait for

him; ỌmọkùnrinỌ̀ run replied that he did not sit.
He said he will remain standing.
Ọ̀ rúnmìlà told him to go back to heaven.
He said unlessỌ̀ rúnmìlà followed him
Ọ̀ rúnmìlà told him to wait and let him finish what he was
doing before he came; It was theỌmọkùnrin Ọ̀ run taboo
that, the daylight must not find him on Earth; Ọ̀ rúnmìlà
pretends as if he was getting ready to follow him.
He asked his servants to entertain Ọmọkùnrin Orun.

They gave him wine to refresh himself.
After he finished drinking the wine he fell asleep standing
without falling down. It was daytime before he wok.
After the daylight he had become sober.

He said “What!” He had slept (Ó sùn)
Then Ọ̀ rúnmìlà said he will be called Osùn from that day;
Ọ̀ rúnmìlà asked him to b begin to go back to heaven. He
said he was tired (Ó rẹ̀mí)
Ọ̀ rúnmìlà said from that time his other name will be
Oríre.
By that time he did not have any more energy; Because the
daylight had found him on Earth. Ọ̀ rúnmìlà said that from
then on he will use him for his walking stick; And that he
must never lay down again.
Ọ̀ RÚNMÌLÀ In the Yorùbá religionỌ̀
rúnmìlà is the Great Priest Prophet. Is
regarded as the know all who could
tell other divinities and human being
what to do to please Olódùmarè and
the other energies. Man and other
super human forces through Ifa the
ancient wisdom of the Yorùbás. This is
why the corpus of IFÁ is as important
in the Yorùbá system of faith and
worship as the Apostles and Nicene
creed are in the Christian religious
practices and the Kalima in Islam. Ifá
as well as the Christian Bible or any
other Scriptures of wisdom contain no
definition for God. But contain much
allusion and praises to his being and
attribute. According to the Yorùbá
oral history from Ilé-Ifẹ̀, Olodumare
asked the supreme energies to oversee
the creation of the Earth.Ọ̀ rúnmìlà
was the second of the Yorùbá supreme
beings said to have been jointly
responsible for the creation of the
world. The other two supreme beings
are in order, Odùduwà., and Òrìṣànlà.
Whilst Odùduwà was said to have
been responsible for the general
foundation of the earth and for
furnishing the materials which were
used in the creation of the earth
namely iron clay and so on
There are different types of Ifá priests
and priestesses today depending on
the type of calling they received and
the initiation and training they„ve
undergone. I will explain some of the
different Ifá priest and priestess
initiations to clear some of the
confusion among the practitioners.
Here are categories of initiations and
Babalawos/Iyanifas:
Awo Olódù This is Ifáinitiation in
which the initiate witness the Odù .
This initiation is the ultimate Ifá
initiation. The initiate after training is
given the permission and authority to
perform Ifa work to the full extent.
Awo Elégań . Awo Elégań is when the
initiate do not see or be introducing to
the Odu. The Babaláwo or I Iyánífá in
these circumstances may not
practiceIfá to its full extent because of
the nature of their initiation. It takes
at least between six to eight Babalá
wos to initiate another awo. Receiving
one hand of Ifá is much simpler and
do not require a great number of awos.
Some one with one hand of Ifá could
not practice as a Babaláwo or Ìyánífá.
One must be a fully initiated Ifa priest
or priestess to practice Ifá . How ever
any one that hasone hand of Ifá can
worship and pray to that Ifá for
themselves and their families.
Ifá Ogun (Ifá in a War).
This Ifá initation that was done and
finish the same day. This type of
initiation started as a result of the
incident that took place on the day the
initiate was taking to the grove of Odù
(igbódù). War broke out in the town
during the Ifá initiation, and the war
drove everyone out of the Igbodu to
the house. The ceremony was finished
in the house. As from that time on, Ifá
Ogun is been done. The Babalawos
will come home to finish the
ceremonies the same day.
Ifá Adó. Ifá Adó could be done in the
room instead of going to the grove of
Odù (Igbódù). The first time this Ifa
initiation was done in Ado, ninety five
people accompany the initiate to the
groove of Odù. in the ceremony the Ifa
that came was Ìdènà, Òguńdá kosun
that we also call Òguńdá perantań.
The meaning of this odù was that war
is on its way. In a flash war broke in to
the town and killed twenty out of the
90 people. Since that day the initiation
of that type is made in the room out of
fear of the previous war. Before
leaving the Igbódù the Ifá priest or
priestess are given their taboos. The
may also be giving theparaphernalia‟s
of Ifá and divination. Beside the Ikin
theỌ̀ pẹ̀lẹ̀ is another tool of divination.
The Ibos are the elements that
represent good or bad in questions to
Ifá in divination. The four cowries tied
together represents Ire while the stone
or the bone from the knee of a goat
that was sacrificed to Èṣù represents
Ibi. Some times Ibi are called the
Ajoguns.
Her are few list of Ires and Ibis.
Ire: Ire Àìkú, (blessing of longevity)
Ire Owó, (blessing of money) Ire Omo,
(blessing of children) Ire Ayọ̀ (blessing
of happiness) Ire Igbega lenu Ise
(blessings of promotion on the job). Ire
Aya, (blessing of wives) Ire Olá,
(blessing of wealth), ire Iyi, (blessing of
dignity) and so on and so forth.
Ibi:
Ibi Ikú, (negativity of death). Ibi arun,
(negativity of disease and sicknesses)
Ibi ofo, (Negativity of losses), Ibiẹjọ́
(negativity of court cases and the law),
Ibi àkóbá (something that was brought
upon the person) and so on. The
Babaláwo can know which hand to ask
for going by the seniority of the Odus.
If Odù on the right side of the
Babalawo is the senior the left hand of
the client is chosen. If the left side is
higher the right hand of the client is
chosen.Ọ̀ pẹ̀lẹ̀ is an easier tool to use
for the ìbò. Although some Babaláwos
prefer to use the Ikin all through the
divination. The arrangement of the
seniority of the Odùs in this book is
based on the order of the original
sixteen major Odùs from Ile Ife which
is the same arrangement in Ekiti.. It is
slightly different from the
arrangement of the Odùs fromỌ̀ yọ́
and ijebu.
How the Positions of Odù changed
from Ilé Ifẹ̀ to other Yorùbá towns.
The Oral story from Ile Ifẹ explained
how the Odù changed position forỌyọ,
Ijẹbu, Abẹokuta and some other
arrears. The story goes like this; It
happened in the beginning when Ifẹ
was expanding and the children of
Oduduwa went to establish the other
cities. They took a lot of people with
them from Ile Ifẹ. Before they left each
of them askedỌ̀ runmila to appoint a
Babalawo to go with them in order to
help them with the spiritual guidance
to establish the cities. Ọrunmila
accepted and assigned Mẹgbọn awo
Irẹmọ for the people that went to Ijebu
area.Ọrunmila assigned Ẹlẹsin for the
people that went to Odeọyan. He
assigned Erinmi for the people that
went to OdeỌwọ. All these Babalawos
are very knowledgeable assistants of
Ọ̀ runmila. But after the places were settled the people in
the various towns and cities stop listening to the guidance
of the Babalawos. One by one the Babalawos got fed up
and came back toỌ̀ runmila in Ile Ife. After some time
things began to go bad for the people. But their Olúwo that
could help them with what to do has return back to Ifè.
They then decided to send representatives back toỌ̀
ruńmìlà in Ilé Ifẹ̀ to help them. WhenỌ̀ ruńmìlà asked them
what happened and they explained that their Oluwos has
left because they stop to listens to the advice of the
Oluwos.Ọ̀ runmila call all their awos so the people could
apologies to them and ask if they will go back with them.
All the Oluwo refused to go back but they agreed to print
the Sixteen Major Odùs on a long Ifá tray called (Atẹ̀nọ̀)
for the people from Ilé Ifẹ̀ that migrated toỌ̀ yọ́ Ìjẹ̀bú,
Abẹokuta and other places so they can continue to divine
with them. That is where in some Ifá initiation the same Ifá
board is carried by the new initiate to the grove of Odù (
Igbódù ) while they sings. Tẹnọ tẹnọ tẹnọ ire 2ce.Ẹ mama
jẹ o se oẹma ma jẹ ó yẹ̀, Tẹnọ tẹnọ tẹnọ‟rè. As the people
were going on their journey back to their founded cities
with the Ifá board and the printed major Odùs in their
hands crossing the rivers and mountains. Èṣù became wind
and blew off the Iyẹrosun and part of the printed Odùs. By
the time they all got to their different domains the
arrangement of the Odùs had been disturbed. They
consulted with each other and came up with the
arrangement of the Odùs that are used in Ọ̀ yọ́ and Ijẹbu
today. Which ever arrangement a Babaláwo chooses to
use, one just have to be consistent. He / she will still
arrive at the same conclusions. Ifá is Ifá everywhere you
go in the world.
Ojú Odu mérìndínlógún 1 2 3 l l

ll ll ll ll
l l ll ll l l l l ll ll l l l l ll ll ll ll Èjì
Ogbè Ọ̀ yẹ̀kú méjì Ìwòrì méjì 4
ll
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 ll ll l l ll ll Ọ̀
bàrà méjì Ọ̀ kànràn méjì Ìrosùn
méjì 8
ll ll
ll ll
ll
ll
Ọ̀ wọ́nrín 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 l l Ògúndá
méjì Òsa méjì Ìrẹtẹ̀ méjì
Èjì ẹlẹ́mẹrẹ̀ 12
ll
ll ll
ll
ll
Ètúrá méjì
13 14 15 ll ll ll ll l l
ll ll l l ll ll l l ll ll l l ll ll ll ll l l
Ètúrúpòn méjì Ìká méjì Ọ̀ sẹ́
méjì
Ọ lọgbọ́n méjì
16
ll ll
ll
ll ll
ll
Ọ̀ fún méjì
Ọ̀ràngún méjì Àpólà Ogbè
17
ll l
ll l
ll l
ll l
Ogbè-yẹ̀kú 18
ll l
ll
ll
ll l
Ogbè-wòrì 19
ll
ll l ll l l l Ogbè-dí 20
ll
ll l
ll l
ll l
Ogbè-bàrà
21
ll l
ll l
ll l
ll
Ogbè-kànràn 22
ll
ll
ll l
ll l
Ogbè-ròsún
25
ll l
ll
ll
ll
Ogbè-sá
Ogbèríkà 26
ll
ll
ll l
ll
Ogbè-rẹtẹ̀
Ogbè wáat ẹ̀ 23
ll l
ll l
ll
ll
Ogbè-wọ́nrín
Ogbè w ọ́nlé 27
ll
ll l
ll
ll
Ogbè-túrá
Ogbè alárá 24
ll
ll
ll
ll l
Ogbè-gúndá
Ogbè-y ọ́nú
28
ll l
ll l
ll l
ll l
Ogbè-túrúpọ̀n
Ogbè tọ́mọpọ̀n
29
ll l
l l ll l ll l Ogbè-ká 30
ll
ll l l l ll l Ogbè-sẹ́ 31
ll l
ll
ll l
ll
Ogbè-fún Àpólà Ọ̀ yẹ̀kú
32 33 34 35 l ll ll ll l ll l ll
l ll l ll ll l ll ll l ll l ll ll l ll ll l ll ll ll
l ll ll ll Ọ̀ yẹ̀kú -logbè Ọ̀ yẹ̀kú -
bìwòrì Ọ̀ yẹ̀kú -dí Ọ̀ yẹ̀kú -bàrà
36 37 38 39 ll ll l ll ll ll l ll
ll ll l ll ll ll l ll ll ll ll ll l l l ll l ll ll ll
l ll ll ll Ọ̀ yẹ̀kú -pelékan Ọ̀ yẹ̀kú -
rosùn Ọ̀ yẹ̀kú -wọ́nrín Ọ̀ yẹ̀kú -
gúndá
Ọ̀ yẹ̀kú–kànràn
40 41 42 43 ll ll l ll l ll ll ll
l ll l ll ll ll ll ll l ll ll ll l ll l ll l ll l ll
l ll ll ll Ọ̀ yẹ̀kú -sá Ọ̀ yẹ̀kú -rẹtẹ̀ Ọ̀
yẹ̀kú–túrá Ọ̀ yẹ̀kú- túrúpé
44 45 46 ll ll l ll ll ll
l ll ll ll l ll ll ll l ll ll ll ll ll ll ll l ll Ọ̀
yẹ̀kú -ká Ọ̀ yẹ̀kú ọ̀sẹ̀ Ọ̀ yẹ̀kú ọ̀fún
Àpólà Ìwòrì
47 48 49 50 l ll ll ll l ll l l
l l ll l ll l ll l l l ll l ll l ll l l ll ll ll l ll
ll ll Ìwòrì-Ogbè ÌwòrìỌ̀ yẹ̀kú
Ìwòrì-èdì ÌwòrìỌ̀ bàrà ll ll l ll
ll l l l ll l ll l l ll ll ll ÌwòrìỌ̀
kànràn Ìwòrì-rosún ll ll
ll l
ll
l ll
Ìwòrì-wọ́nrín l ll
ll
ll
ll ll
Ìwòrì-gúndá
55 56
ll ll l ll
l l ll l l l ll l l ll l ll Ìwòrìọ̀sá Ìwòrì-
rẹtẹ̀ 57
l ll
ll l
ll
l ll
Ìwòrì-túrá 58
ll ll
ll l
ll
ll ll
Ìwòrì-túrúpọ̀n
59 60 ll ll l ll
l l ll l ll l l l ll ll ll ll Ìwòrì-Àyọ̀ká
ÌwòrìỌ̀ sẹ́ 61
ll ll
ll
ll l
l ll
Ìwòrì-Òfún
62 63 l l ll l
l ll ll ll l ll ll ll l l ll l Èdí-gbè Èdí-
yẹ̀kú Àpólà Èdí
64
ll l
l ll l ll ll l Èdí-wòrì 65
ll
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
ll
ll
ll ll
Èdí-wọ̀ńrìn 69
ll
ll ll
ll ll
ll
Èdí-gúndá ll l l l l l
l ll l ll ll ll l ll ll ll l ll l l l l l l Èdí-
sá Èdí-rete Èdí-túrá ll l
ll ll
l ll
ll l
Èdí-túrúpọ́n
74 75 76 ll l l l ll l
l ll ll ll l ll ll ll l ll ll ll ll l ll l l l
Èdí-ká Èdí-sẹ́ Èdí-fún
Àpólà Ọ̀ bàrà 77 78 79 l l ll l ll l
l ll ll ll l ll l ll ll ll l ll l ll ll ll ll ll Ọ̀
bàrà-Ògbè Ọ̀ bàràọ̀yẹ̀kú Ọ̀ bàrà-
wòrì
81 82 83 ll l l l ll l
ll ll l ll ll ll ll ll ll ll l ll l ll ll ll l ll Ọ̀
bàràọ̀kànràn Ọ̀ bàrà rósùn Ọ̀
bàrà-wọ́nrín Ọ̀ bàrà-gúndá 80
ll
ll ll
ll ll
l ll
Òbàrà-èdì
84
ll
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 ll l ll l ll l ll
l ll ll ll Ọ̀ bàràọ̀sá Ọ̀ bàrà-rẹtẹ̀ Ọ̀
bàrà-túrá Ọ̀ bàrà-túrúpọ̀n 89 90
91
ll l l l ll l
l ll ll ll l ll ll ll l ll ll ll ll ll ll ll ll ll
Ọ̀ bàrà-ká Ọ̀ bàràỌ̀ sẹ́ Ọ̀ bàràỌ̀
fún
Àpólà Ọ̀ kànràn
92 93 94 95 l ll ll ll ll ll l ll
l ll ll ll l ll ll ll l ll ll ll l ll ll ll l l ll l
ll l l l Ọ̀ kànràn -Ogbè Ọ̀ kànràn-
yẹ̀kú Ọ̀ kànràn-wòrì Ọ̀ kànràn-dí
96 97 98 99 l ll l ll ll ll l ll
ll ll l ll ll ll l ll ll ll ll ll l ll l ll ll l ll l
l l ll l Ọ̀ kànrànọ̀bàrà Ọ̀ kànràn-
rósù Ọ̀ kànràn-túrá Ọ̀ kànràn-
túrúpọ́n
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 ll l ll l l l l l
l ll l Ọ̀ kànrànọsá Ọ̀ kànràn rẹtẹ̀
Ọ̀ kànràn túrá Ọ̀ kànràn-túnpọǹ
104 105 106

ll ll l ll ll ll
l ll ll ll l ll ll ll l ll ll ll ll l ll l l l Ọ̀
kànràn-ká Ọ̀ kànrànọ̀sẹ́ Ọ̀
kànrànọ̀fún 107
ll
ll
l ll
l ll
Ìrosùn- Ogbè Àpólà Ìrosùn
108 109
ll l ll l
ll l l l ll ll l ll ll ll ll ll ÌrosùnỌ̀
yẹ̀kú Ìrosùn-wòrì 110
ll
ll l
ll ll
l ll
Ìrosùn-èdì
111
ll
ll l
ll ll
ll ll
ÌrosùnỌ̀ bàrà 112 113
ll l ll l
ll l ll l
ll ll l ll l ll l ll ÌrosùnỌ̀ kànràn
Ìrosùnọ̀wọ́rín 114
ll
ll
l ll
ll ll
Ìrosùn-gúndá
115
ll l
ll
l ll
l ll
ÌrosùnỌ̀ sà 116 117
llll
l l ll l ll ll l ll l ll l ll Ìrosùn-rẹtẹ̀
Ìrosùn-túrá 118
ll l
ll l
l ll
ll l
Ìrosùn-túrúpọ́n
119
ll l
ll
ll ll
ll ll
Ìrosùn-ká
122
l ll
l ll l l l l Ọ̀ wọ́nrín -ogbè Ọ̀
wọ́nrín ọ̀yẹ̀kú Ọ̀ wọ́nrín -wòrì Ọ̀
wọ́nrín -èdí 120 121
l l ll l
ll l l l
l ll ll ll
ll ll l ll
Ìrosùnọ̀sẹ̀ Ìrosùnọ̀fún
Àpólà Ọ̀ wọ́nrín 123 124

ll ll ll ll
ll ll l ll
ll l l l
ll 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 l l l ll l l l ll
l ll l
Ọ̀ wọ́nrín -bàrà Ọ̀ wọ́nrín -kànràn Ọ̀
wọ́nrín -rosùn Ọ̀ wọ́nrín -gúndá
130 131 132 133 ll ll l ll l ll ll ll
l ll l ll ll ll ll ll l l ll l l l l l l l l l l l ll
l Ọ̀ wọ́nrín -sá Ọ̀ wọ́nrín -rẹtẹ Ọ̀
wọ́nrín -túrá Ọ̀ wọ́nrín -túrúpọ́n
134 135 136

ll ll l ll ll ll
l ll ll ll l ll ll l l l ll l ll l ll l l l Ọ̀
wọ́nrín–ká Ọ̀ wọ́nrín-sẹ́ Ọ̀
wọ́nrín -wọ̀fún
Àpólà Ògúndá 137 138

l l ll l
l l ll l l l ll l l ll ll ll Ògúndá-Ògbè
Ògúndá-yẹ̀kú 139
ll l
ll
ll
ll ll
Ògúndá-wórí 140
ll
ll l
ll l
l ll
Ògúndá-dí
141 142
l l ll l
ll l ll l
ll l ll l
ll ll l ll
Ògúndá-bàrà Ògúndá-kànràn
143
ll
ll
ll l
ll ll
Ògúndá-rosùn 144
ll l
ll l
ll l
l ll
Ògúndá-wọ́nrín
Ògúndèrin
ll l
ll
ll
l ll
Ògúndá-sà l l l l ll l
l l ll l ll l ll l l l l l l ll l ll ll ll
Ògúndà-rete Ògúndá-túrá
Ògúndà-turùpọ̀n
149
ll l
ll
ll l
l ll
Ògúndá-kà 150 151
l l ll l
ll l l l l l ll l ll ll l ll Ògúndá-sẹ́
Ògúndá-fún
Àpólà Ọ̀ sá
152
l ll
ll
ll
ll
Ọ̀ 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 l l l Ọ̀ sá-
yẹ̀kú Ọ̀ sá-wòrì Ọ̀ sá-dí
156
l ll
ll l
ll l
ll l
Ọ̀ 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 l l l Ọ̀ sá-
kànràn Ọ̀ sá-rosùn Ọ̀ sá-wọ́nrín
160
l ll
ll
ll
ll l
Ọ̀ sá-gúndá 161 162 163
l ll l ll ll ll
l l ll l ll l ll l l l l l l l l l ll l Ọ̀ sá-
rẹtẹ̀ Ọ̀ sá-túrá Ọ̀ sá-túrúpọ́n 164
165 166
ll ll l ll ll ll
l l ll l l l ll l ll ll ll l ll l ll l l l Ọ̀ sá-
ká Ọ̀ sá-sẹ́ Ọ̀ sá-fún
Àpólà Ìr ẹtẹ̀
167 168 169 170 l l ll l ll l l l
l l ll l l l ll l l ll ll ll l ll ll ll l l ll l ll l
l l Ìrẹtẹ̀-Ògbè Ìrẹtẹ̀-ọ̀yẹ̀kú Ìrẹtẹ̀-
wòrì Ìrẹtẹ̀-dí
171 172 173 174 l l ll l l l ll l
ll l ll l l l ll l ll ll ll ll ll ll l ll ll l l l ll
l ll l Ìrẹtẹ̀Ọ̀ bàrà Ìrẹtẹ̀-ọ̀kànràn
Ìrẹtẹ̀-rosùn Ìrẹtẹ̀-Ọ̀ wọ́nrín
Àténnurósù
175 176 177 178 l l ll l l l ll l
l l l l ll l ll l l ll l ll l ll ll l ll l l l l l ll
l Ìrẹtẹ̀-gúndá Ìrẹtẹ̀-Òsà Ìrẹtẹ̀-
túrá Ìrẹtẹ̀-túrúpọ́n
Ẹ sẹ̀kanọlà 179 180 181 ll l l l ll l
l l ll l l l ll ll l ll ll ll ll l ll l l l Ìrẹtẹ̀-
kà Ìrẹtẹ̀-Òsè Ìrẹtẹ̀-ọ̀fún
Ìrẹtẹ̀-alájé27
Àpólà Òtúrá l l
l ll
ll
ll
Òtúrá-Ògbè
Òtúrá-oríre Òtúrá-Oríkọ̀ ll l
ll ll
ll l
ll l
Òtúrá-yẹ̀kú ll l l l
l ll ll ll l l ll l ll l l l Òtúrá-wòrì
Òtúrá-dí
186
ll
ll ll
ll l
ll l
Òtúrá-bàrà 187
ll l
ll ll
ll l
ll
Òtúrá-kànràn 188 189
l l ll l
l ll ll ll ll l l l ll l l l Òtúrá-rosùn
Òtúrá-wọ́nrín
190
ll
l ll
ll
ll l
Òtúrá-gúndá 191
ll l
l ll l l l l Òtúrá-sá 192 193

l l ll l
l ll ll ll
ll l l l
l l ll l
Òtúrá-rẹtẹ̀ Òtúrá-túrúpọ̀n
194
ll l
l ll ll l
ll l
Òtúrá-ká 195
ll
ll ll l l ll l Òtúrá-sẹ́ 196
ll l
l ll
ll l
ll
Òtúrá-fún
197
l ll
l ll
ll
l ll
Ètúrúpọ̀n-gbé Àpólà Ètúrúpọ̀n
198
ll ll
ll ll
ll l
ll ll
Ètúrúpọ̀n-yẹ̀kú 199 200
ll ll l ll
l ll ll ll l l ll l ll ll l ll Ètúrúpọ́n-
wòrì Ètúrúpọ̀n-dí l ll ll ll l ll ll ll
ll ll ll ll l ll ll ll ll l ll l ll l l l ll ll l ll
ll ll l ll Ètúrúpọ̀n-bòrà
Ètúrúpọ̀n-kànrànÈtúrúpọ́n-
rosùn Ètúrúpọ́n-
wọ́nrín
205 206
l ll ll ll
l ll l ll l l l l ll ll l ll Ètúrúpọ̀n-
gúndá Ètúrúpọ̀n-sá 207 208
l ll l ll
l ll ll ll
ll l l l
l ll l ll
Ètúrúpọ̀n-rẹtẹ̀ Ètúrúpọn-túrá
209 210
ll ll l ll
l ll ll ll ll l l l ll ll ll ll Ètúrúpọ̀n-ká
Ètúrúpọ̀n-sẹ́ 211
ll ll
l ll
ll l
l ll
Ètúrúpọ̀n-fún
Àpólà Ìka 212 213

l ll ll ll
l l ll l l ll ll ll l ll ll ll Ìká- Ògbè
Ìká- yẹ̀kú
Ìká- gbèmí
214 215 ll ll l ll
l l ll l l ll ll ll ll ll l ll Ìká- wòrì Ìká-
dí
216 217
l ll ll ll
ll l ll l ll ll ll ll ll ll l ll Ìká- bàrà
Ìká- kànràn 218 219
l ll ll ll
l l ll l ll ll l ll ll ll l ll Ìká- rosùn
Ìká- wọ́nrín l 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- sá Ìká- rẹtẹ̀ 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 ll ll ll l ll Ìká-
túrúpọ̀n Ìkáọ̀sẹ́ Ìkáọ̀fún
Àpólà Ọ̀ sẹ́ 227 228 229 l l ll l ll l
l ll ll ll l ll l l ll l l l l ll ll ll ll ll Ọ̀ sẹ́
Ogbè Ọ̀ sẹ́ yẹ̀kú Ọ̀ sẹ́ wòrì
Ọ̀ sẹ́ dúdú 231 232 233 l l ll l l l
ll ll ll ll l ll ll l ll l ll l l ll l ll ll ll Ọ̀
sẹ́ -bàrà Ọ̀ sẹ́ -kànràn Ọ̀ sẹ́-
ìrosùn 230
ll
ll ll ll l l ll Ọ̀ sẹ́ dí
234
ll l
ll ll
ll
l ll
Ọ̀ sẹ́ -wọ́nrín
235 236 237 l l ll l l l
l ll l ll l ll l l l l ll l ll ll l ll l ll Ọ̀ sẹ́-
gúndá Ọ̀ sẹ́ -sá Ọ̀ sẹ́- rẹtẹ̀ 238
ll
ll ll
ll
l ll
Ọ̀ sẹ́- túrá
Ọ̀ sẹ́ Awúrelà 239

ll l
ll ll
ll
ll ll
Ọ̀ sẹ́- túrúpọ̀n 240 241
ll l ll l
l ll l ll ll l ll l ll ll l ll Ọ̀ sẹ́- ká Ọ̀ sẹ́-
fún
242
l ll
ll
l ll
ll
Ọ̀ fún- ogbè Àpólà Ọ̀ fún
243 244 245 ll ll ll ll l ll
ll l l l ll l ll ll l ll ll ll ll l ll l l l Ọ̀
fún- yẹ̀kú Ọ̀ fún- wòrì Ọ̀ fún- dí
246
l ll
ll l
ll ll
ll l
Ọ̀ fún- bàrà 247 248 249
ll ll l ll ll ll
ll l l l ll l ll ll ll ll l ll l l ll l l l Ọ̀
fún- kànràn Ọ̀ fún- rosùn Ọ̀ fún-
wọ́nrín
250
l ll
ll
l ll
ll l
Ọ̀ fún- gúndá
254
ll ll
ll l l ll ll l Ọ̀ fún- òtúrupọ̀n Ọ̀ fún-

ká Ọ̀ fúnọ̀sẹ́ 251 252 253
ll ll l ll l ll
l l l l ll l l ll ll ll l ll l l l l l l Ọ̀
fúnọ̀sá Ọ̀ fún- rẹtẹ̀ Ọ̀ 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 dífáfúnỌ̀ rúnmìlà
Níjọ́ tí tíkú àti àrùn ń kan ilé rẹre
Tí gbogbo Ajogún ikúń kán ilé bàbá lọ Tí bàbáń
f‟oojojúmó lá àlá kálàá
Tí óń fi ojojúmọ́ sùn orun ìsùn kúusùn, Wọ́n ní kíỌ̀
rúnmìlà rúẹbọ;
Bàbá gbéẹbọ, ó rúbọ́,
Ïjẹ́ ikú wòlé, ikú o le fọhùn
Olúmini jìnmini;
Àrùn wọlé, àrùn kò lee fọhùn
Olúmini jìnmini;
Ibi gbogbo wọlé, wọ́n ò le fọhùn
Olúmini jìnmini,
Rírúẹbọ ló maań gbeni
Kòrú kò tù kìí gbènìyàn
Kò pẹ́, kò jìnnà
Ifá yíò bá ní ní jẹ̀bútú ire
Ibi ire ni wọ́n yío bá ni lẹ́sẹ̀Ọbàrìsà
I. ÈGÌOGBÈ Olúmini, Jìnmini, (owner of forgiveness)

Divine forỌ̀ rúnmìlà,
The day that Ikú (Death) and Àrùn (Sickness) were in his
house; when all negativity was going to the father‟s house
when Bàbá was having nightmares
When he was having bad sleep;

Ọ̀ rúnmìlà was asked to make sacrifice;
Father headed and made sacrifice
When Death enters his house, death became dumb;
Olúmini, Jìnmini
All negativity came into Ọ̀rúnmìlà‟s house but couldn‟t

speak Olúmini, Jìnmini (owner of forgiveness)
Making sacrifice befits and saves one from evil;
Making sacrifice does not pay one
Not to long; not too far

Ifa will find one in abundance of possibilities In a good
place we will be found at the foot ofỌbarìṣà
Àlàyé:
Ọ̀ rúnmìlà was worried that Ikú, and Àrùn were coming to
his house to kill him. So he went to his Awos, Olúmini,
Jìnmini, they divined for him and cast Èjìogbè, andỌ̀
rúnmìlà was told to make a sacrifice.
Sacrifice:
Eku méjì (2 rats); Ẹja méjì (2 fish); Obì méjì (2 Kola

nuts); Orógbó méjì (2 Bitter 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 very important to forgive others when
they do wrong to us. If One can lean to forgive ,the
negativity of the world will forgive and spear the one that
forgives others .Even in the Bible,It states in the Lord
prayers that “Forgive us as we forgive those who sin
againstus.” Forgiveness is also a form of sacrifice. The
client that consulted Ifa should try to forgive others ,so that
his/her life will be peaceful.
Sacrifice to be made to Egúngún and Ọ̀ rúnmìlà. The
Babaláwo should
make the sacrifice with the clients with items ofẸbọ.
Client makes the
Ẹbọ
In Odù Èjìogbè, it is stated that when the client makes the
sacrifice, Death and Sickness, though they appear in his
household, will
not be able to affect or harm him. The Babalawo explains
that it is
worth the sacrifice. One should rather make the sacrifice
at all costs.
Ifa says those that make the sacrifice will be found in

abundance of prosperity. It is in abundance of prosperity
that you found us at the foot ofỌbarìṣà (Ọbàtálá).
ÈJÌOGBÈ
Olóòtọ́ tí n bẹ láyé kò pógún
Sìkàsìkà ibẹ̀ kò pẹ́gbẹ̀fà,
Ọjoọ́ lọ títí kò jọrọ̀ ó dunni;
A dífá fúnỌ̀ rúnmìlà
Bẹẹni kò dun akápò,
Alágùnalà paradà
Ọ̀ rúnmìlà paradà
Kó wá fún mi lájé
Ọ̀ rúnmìlà paradà
Kó wá fún mi lọ́mọ
Alásùwàdà paradà
Ọ̀ rúnmìlà paradè, kó wá fúnmi ní ire gbogbo; Alásùwàdà
paradà
Ọ̀ rúnmìlà paradà, kí ó wá;ṣe oun gbogbo tí moń fẹ́,
Alásùwàdà paradà.
The truthful people that are left in the world are not even
20.
The wicked ones are up to 1,200.
One nickname of a Babaláwo,
So much times has lapsed that any matter has been
allowed to be healed. (nickname of Babaláwo) Together
they passed Ifa forỌ̀ rúnmìlà; when a matter was bothering
(akápò) and not bothering Orunmila
ODÙ KÍNNÍ: È J Ì O G B È ẸSẸ̀ KẸTA

Ọ̀ sán níỌ̀sán pẹ́,
Òru ní, òru pẹ́,
Òru ní kò kan bàbá mẹ̀ẹsìn lẹ́sẹ̀ pínpínpín, A dífá fún
oríẹni,
Oríẹniǹ tọrùn bọ̀ wá sóde sálayé, Wọ́n ní kí ó rubọ,
Ó gbẹbọ,
Yio wá gbeni báyí o,
Oríẹni kíi gbe ní tì,
A dífá fún ìyáẹni,
Wọ́n ní kí ó sàkálẹ̀ẹbọ níṣíṣe;
Ó gbẹbọ, ó rubọ,
Yio wa gbeni báyí o;
Ìyáẹni kii gbeni i tì
Ló dífá fún bàbáẹni;
Bàbáẹniń tiọ̀run kó wálé ayé
W ọ́n níẹbọ nì ki o rú,

Ó gbẹ́bo, ó rúbọ,
Kíó wá gbeni báyí o,
Bàbáẹni kii gbeni i tì,
Ló dífá fún ikín ẹni,
Ikin ẹnińtọ̀run bọ̀ wálé ayé,
Wọ́n ní kí ó rubọ,
Ó gbẹ́bọ, ó rúbọ,
Ó gbẹ̀bọ, ó rúbọ,
Ó gbẹ̀bọ,
Yío wà gbé ni, a rúbọ bàyí o, Ikínẹni kii gbeni i tì
Kò pẹ́ kò jìnnà,
Ẹ wá bá wa ní jẹbútú ire; Ibi ire laa bani lẹ́sẹ̀ọbàrìsà
Chapter 3
The afternoon did not last for ever (alias of a Babaláwo)

The night did not last too long;
The night did not keep the huffs on the horse legs,
so tight for so long (alias of another Babaláwo) All cast

Ifá divination of one‟s head
The head (Orí ẹni): One‟s own heading from Heaven to

Earth; They told Oríẹni (One‟s head) to offer sacrifice
One‟s head yielded to the advice to make sacrifice. It will
favorone‟s life.
He cast Ifa divination for one‟s mother

One mother was coming from Heaven to Earth. She was
told to be prepared to offer sacrifice; She listened to the
advice and offered the sacrifice. This one will now be
favored.
Explanation/Interpretation:
The Odù advise the client to have perseverance and hope.
In time things will change for the better. Ifá had always
being the energy that gives hope for people. Ones own
head (Oríẹni) was told to make sacrifice from heaven. Orí
became the element that the other parts of the body serve.
The client should worship his/her head . Ifa says that Ones
own mother is like a small god . Therefore the client
should worship hi/her mother in order that the life of the
client will be favorable.
Offerings / Ẹbọ.
The client should give something good for his /her mother.
Learn to appreciate ones own mother is very essential in
this Odù The client should makeẸbọ to Ones Inner
head(Oríẹni) Offerings are , Obì Orógbó, Agbọ̀n,
Atare,Oyin tàbí Ìrèké. Owó awo.
ODÙ KÍNNÍ E J Ì O G B È ẸSẸ̀ KẸRIN
Kó bí ẹni tagi,
Ìlébe kò se ju pèsì;
Ló dífá fún Ọ̀ rúnmìlà,
Tóń lọra ìhéréherè lẹ́rú lọ́jà èjìgbòmẹkùn; Ó ní ìhéréherè
lań jẹkù,
Ìhéréherè láń jẹ ẹja,
Àti òkun tọ̀sà wá j‟órí erínlá;
A kíiṣe ribiti te rin nífè o òdáyé;
A kiiṣe yẹ̀kẹ̀tẹ̀ tóẹfọ̀n,
Èlúkẹlú kíi tóọ̀ọ̀ni,
Ọjàkọ́jà kíi tóọjà Àgbále;
Òkunkókun kíi tó Òkun yèmidèrègbé Yèmidèrègbè ní ań pè
olókun;
Òrúnmìlà ni ká wọn ní ibú,
Mo ní ka w ọn ní orò,
Ó ní gbọgbọrọ lọ́wọ́ yọ jorí,
Dedere ni màrìwòọ̀pẹ yọ ju ọ̀gọ́mọ̀, T‟èmí yọ, tèmí yọ, ni
akọ ńké
Ti yèsí ló maa yọrí jù,
Dedere ìhà mi; á yọ orí jù,
Dedere.
Chapter4 Ko bíẹni tagí (alias of Babaláwo) Sounds like a

hard wind
Ìlébè kòṣe jù pẹ̀sì
You cannot throw, Ìlébe to raise Èsì.
The two Babaláwo cast Ifá divination for Ọ̀ rúnmìlà When

he was on his way to buy Ìhéréherè (name of a slave) At
the market 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 a fish.

We came from across the Sea and from across the Lagoon
to eat the head of an elephant; There is no little person in
Ifẹ OÒdáyé (The Ancient City of Ifẹ̀)
No one can be as fat as the elephant.
No one can be as wide and fat as the Buffalo

Elúkélú Kíí to (Ọ̀ọ̀nì-)
No King is as high as the one of Ifẹ́;
No strap is as long as the strap of Àgbàléé
The earth is referred to, as the strap that ties the Universe
together. No rope is as long as the strap of Yèmiderègbé
Yèmidèrègbé is the name that we call the sea

Ọ̀ rúnmìlà says we should measure it vertically;
I say we should measure it horizontally;
The arm when stretched upward is always higher than the
head. The palm frond is always longer than the fresh palm
leaves.
I am out; I am out says the spear.

Who‟s going to be the highest?
Dedere my success will be the highest Dedere.
Explanation/Interpretation.
The Odù advises the client to take time and take life easy;
Ifá says it is bit by bit we eat the head of a fish. It means
that slowly with great care one can achieve success in a
difficult situation. The client will always make head way
in life. It is a prayer and an invocation to make headway in
life. When the arms are stretched upward is always higher
than the head. The client will be higher than his or her
mates.
Offerings/Ẹbọ:
Epo pupa,Ọtí,Ẹran, Erin,Ẹfọ̀n, Owóẹyọ.Ìjẹ, Ìmu, Owó
awo.
ODÙ KÍNÍ È J Ì O G B È ẸSẸ̀ KARÙN KíỌ̀ dúndún mú n
epo,
Kí tẹ̀tẹ́ mu iyọ̀;
Ló dífá fúnỌ̀ rúnmìlà
Nígbà tóỌ̀ rúnmìlàń jaye líle;
Wọ́n ní kí bàbá rúẹbọ;
W ọ́n ní kí ó rú;
Ewé ifá,ọ̀dúndún, tẹ̀tẹ̀, rinrin,
Kúpẹ̀rọ̀ àti wọ̀rọ̀wọ́, Iyọ̀ọbẹ̀, àti epo pupa; Wọ́n kó gbogbo
rẹ̀ pọ̀, Wọ́n fi sefá fun un, Ayé, Ọ̀ rúnmìlà wá dẹ̀rọ̀; Ó wá n
yin awo;
Àwọn awo yin ifá
Chapter 5 LetỌ̀ dúndún (a vegetable like spinach) take

palm oil and let tẹtẹ take salt (nickname of the Babaláwo
that cast Ifá divination forỌ̀ rúnmìlà whenỌ̀ rúnmìlà was
leaving a very difficult life.
They advised Ọ̀ rúnmìlà to offer sacrifice;

They advised him to sacrifice these Ifá - leaves:Ọ̀ dúndún,
Tẹ̀tẹ́, rìnrìn, Kúpérò, Wòròwó. & Table salt and palm oil.
They then combined everything and made medicine
forỌ̀rúnmìlà‟s life to become very easy
He then praises the Babaláwo. i.e., Let Ọ̀ dúndún (the

Babaláwo that cast the Ifa divination forỌ̀ rúnmìlà) fetch
palm oil and tẹ̀tẹ̀ to bring table salt.
When he was experiencing difficulty in his life.
Now the Creator, let my life be easy in durability. Let my
life be easy.
Explanation/Interpretation.
WhenỌ̀ rúnmìlà was experiencing difficulty in his life, he
went to the Babaláwos to find out what he could do to
make his life better and easier.Ọ̀ rúnmìlà was advised to
offer sacrifice of Ifá-leave as a feast. He listened to the
advice by making the sacrifice and life became easier.
Making a feast had always been the way we give thank in
the traditional culture.Ọ̀ rúńmìlà teaches us to be generous
and shear with our fellow brothers and sisters. Cooking
food and feeding people is one of the greatest ways of
shearing love. The client should make a party for the
people.Ọ̀rúnmìlà‟s life becomes much easier.
He was very appreciative of his Babaláwos and was

singing to their praise. He was singing: LetỌ̀ dúndún bring
palm oil and let tẹ̀tẹ̀ bring table salt and let us have a feast.
Ritual/ Ẹbọ Rírú:

The client is to prepare a feast and invite the Awos to
come and dine with him or her while singing their praise.
Ask the Babaláwo to pray for him or her so that he or she
may have abundance and an easy life. An offering of food
to the ancestors, Ilẹ̀ and Èṣù should be giving. Money may
be giving in return for the Babaláwo‟s blessings.
ODÙ KÍINÍ È J Ì O G B È ẸSẸ̀ KẸFÀ
Èbìtìpa ilé ni i gb ẹ;
Wọ ilé nígbẹ tẹ̀rútú,
Ló dífá fúnỌlọ́mọ àgbìtì,
Tí ó tóríọmọ dáfá;
Wọ́n ní kí ó rúẹbọ,
Ìkòkò mẹ́rin;
Eku mẹ́rin,ẹja mẹ́rin,
Ọlọmọ àgbítí rú ẹbọ,
Ọmọ rẹ̀ wá pọ̀,
Ọlọmọ àgbítí lań pèọ̀gẹ̀dè
Ọmọ kíi tán níọwọ́ yèyé
Ọmọ wẹrẹ kìí tán ní ìdíọ̀gẹ̀dẹ̀
Chapter 6
Ẹ̀ bìtì pa ilẹ̀ níìgbẹ́ is an alias of the Babaláwo Wọ ilé ní
ìgbẹ́ turutu. (When the trap in the woods hits, it hits the
ground).
Cast Ifá forọlọ́mọ-Àgbìtì (Name of a Client)
Who went for Ifá consultation because she wanted to bear
children.
She was told to make offerings;

To make an offering of 4 pots, 2 rats, 4 fish
Ọlọmọ Àgbítì listened to the advice and made the
offerings. She was then blessed with many children.
Ọ lọmọ Àgbítì is the name we call plantain
There are always children in the house of her mother.
There are always offspring at the base of the plantain tree.
Àlàyé/Explanations;
Ọlọmọ Àgbítì was craving for children. It seemed she was
not able to have them so she went to the Babaláwo.Ẹ̀ bìtì
pa Ilẹ̀ ní gbẹ, Wọlẹ̀ nílẹ̀ turutu, they cast Ifá divination for
her. They advised her to make offerings so that she would
have children. She made the offerings and she became
blessed with many children. Then there is always
abundance of offspring at the base of the plantain tree.
Plants and the animals are creation and representation of
the manifestation of God. The plantain is referred to as an
entity that continues to regenerate even after it is cut down.
The plantain always grows back. The small plantain plants
are the children of the large plantain plants. It is an
indication that the client will always be. The offspring‟s
of the client will always grow to carry on.
Ẹ bọ: The offerings are to be made by the Babaláwo that

did the divination.Ẹbọ will be possible by the Babaláwo
with a question using the opele. However, it must include
the 4 pots, 4 rats, 4 fish. The fish used in most sacrifice is
usually the catfish unless otherwise specified. Babaláwo
will make these offerings with incantation for the Client.
He will use his ase to command prayer and blessings for
the client. Àbọrú-Àbọyè Àbọ-ṣíṣẹ.
È J Ì O G B È ẸSẸ̀ KÈJE
ÈJÌOGBÈ
Igbó ni igbó iná,ọ̀dàn niọ̀dàn oòrùn, A dífá fúnỌ̀ rúnmìlà,
Níọjọ́ tí ifáń lo fíọwọ́
Àbíkú bọlẹ̀ ní kòtò àtìtàn
NígbàtíỌ̀ rúnmìlàń bí àbíkú
Ó tọ àwọn awo lọ,
Wọ́n níẹbọ ni kí órú
Ó sì rú ẹbọ,
Láti ìgbà nàà ni àbíkú
Ti dáọwọ́ dúró lára àwọn obìnrin Ọ̀ rúnmìlà.
Chapter 7
The forest is of fire which is vanity.

The desert is a desert of dryness.
They cast Ifa forỌ̀ rúnmìlà,
The day thatỌ̀ rúnmìlà was going to bury abiku in a pit at a
dump. Bury abiku in a pit at a dump. Never to base àbíkú
anymore. (Àbíkú children are born to die young)
When Ọ̀ rúnmìlà was having àbíkú, he went to the

Babaláwos
They told him to make offerings;
He made offerings,
Since the time that he made the offerings,
The wives ofỌ̀ rúnmìlà stopped giving birth to children
that will die as infants.
Àlàyé: When the wives ofỌ̀ rúnmìlà were bearing àbíkú
children, he went to the Babaláwos to inquire what he
could do to put an end to it. Àbíkú is a subject to be
discussed on its own. They are children born and they die
very young to come back again. Some times in the same
mother and father or the same family. They continue to
torture their parents by being born and dieing so frequently
to the point that the parent has to do some spiritual and
ritualistic to appeal to those children‟s spirit to allow
them to stay.Ọ̀ rúnmìlà was advised to make offerings
which he did. That stopped the àbíkú from being born by
the wives ofỌ̀ rúnmìlà.
Ẹbọ: TheẸbọ should be prescribed by the Babaláwo,

asking theọ̀pẹ̀lẹ̀ whatẹbọ. TheẸbọ could be presented to
Èṣù and Ègbè.
Ẹbọ á fín,Ẹbọ á sì dà.
ÈJÌOGBÈ
ODÙN KÍNÍ ẸSẸ̀ KẸJỌ Orógbó, Òsùgbó Ajá ni rọ́
tìpẹ́tìpẹ́,
A dífá fún Igún,ọmọ olojogboloro,
A lu kín ba wọn gbé òdeọ̀ra,
À kíi rí opepe Igún látìtàn,
Orógbó kangẹ́, kàngẹ̀rẹ̀, kàngẹ̀rẹ̀ ní Ifẹ̀
Orógbó kàngẹ̀rẹ̀,
Igún ní kini òun yìoṣe?
Tí òun yìo fi di arúgbó,
Wọ́n níẹbọ ni kí órú,
Igún rú ẹbọ, wọ́n sì gbọn ìyẹ́ ifá lee lórí
Orí Igún wá ń funfun,

Bíẹni pé, ówú iwú;
Láti ìgbà nàà lorí Igún tí maań funfun A kìí sì mọ ọmọdé
igún; Ifá, ní; A ó dàgbà
A o si da arúgbó
Chapter 8
Orógbó, Òsùgbó, Àjà ní r ọ̀ típẹ́típẹ́ (alias of a Babaláwo)

It could mean that the Bitter Kola of a deceased Awo is
usually very tough. It might have been left for a long time
because it means a very old Awo that passes.
Orógbó, Òsúgbó, Àjà is very tough.

Ifa was cast for the vulture, the son ofọlọ́jọ́gbọrọ
She was told that he will not be able to live in the town
ofỌ̀ ra; e.g. where there was prosperity people will not
find a strong and young vulture in the dump.
Orógbó represents longevity usually in If ẹ̀.

In Ilé-Ifẹ̀ there are very old people;
Orógbó is very old usually last
Igúnnugún (vulture) asks what shall be done so he can
have a long life.
He was told to make offerings
The Vulture made the offerings. Ifa powder was poured on
his head. His head became white. Notice the head of the
vulture. Since then the vulture‟s head is usually white.
ODÙ KÍNNÍ: È J Ì O G B È ẸSẸ̀ KẸSAN Ọ̀ runmìlà ni o

dìẹ́ lẹ́sẹ nmu ẹsẹ;
Mo ní ó diẹ lẹsẹ nmú ẹsẹ;
Ó ní okoo múnẹsẹ tirẹ̀ kò mún jà
Ọ̀ rúnmìlà ní ó díẹlẹ́sẹ mún ẹsẹ̀
Mo ní ó dìẹ́ẹ lẹ́sẹ mún ẹsẹ̀
Ó níọgbọ̀n mún ẹsẹ tirẹ̀ kò mún jà
Ọ̀ rúnmìlà ní ó diẹlẹ̀sẹ mún ẹsẹ
Mo níẹlẹ́sẹ mún ẹsẹ
Onì ogójì mún ẹsẹ tirẹ̀ kò mún jà
Mo níǹjẹ́ Bàbá mi àgbònmirègún tani mún tìrẹ? Ó
níẹ̀wádọ̀ta nìkan ló mún ẹsẹ̀ tirẹ̀ jà Nítorí a kíí ká owó ká
owó
Kí a gbàgbéẹ̀wádọ̀ta,
Ifá ní, A ó báẹsẹ jà
Ifá ní; wọ́n kò ní gbàgbé Ẹni tó dà ifá ní ibiẹ̀.
Chapter 9 Ọ̀ rúnmìlà says it is time to take action. I say it

is time to take position; (Okòó) 40 takes its action never
finish up;
Ọ̀rúnmìlà says it‟s time to take position,
He says 30 took its action never finish up
Ọ̀rúnmìlà says it‟s time to take action
I say it‟s time to take position
He says 40 took its position never to finish up.
Then I ask, my father (Àgbọnmèrègún)Ọ̀rúnmìlà‟s name)
Who finishes?
He said 50.
Because when we count money, there is always 50

denominations, e.g. for counting 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 will never be forgotten.
Àlàyé:
The client should be advised to always finish up anything
that he starts. To have perseverance and endurance. Ifá
speaks about time in this Odù. When its time to do
something . It should be done. The old Awo takes his time
to do things. Toalways try and accomplish one‟s goals and
do well; they will be remembered by those acts.
Ẹbọ:
The client should do offerings of: 20 Okra, 3 corn and
beans. The food should be shared by all the people.
ODÙ KÍNNÍ È J Ì O G B È ẸSẸ̀ KẸ̀ WÁ

Ọ̀ rúnmìlà ní ó di hin
Mo ní ó di imi sińsin;
Ó níẹni tó bá fi omi rúẹbọ,
Ðṣe lóóo sinmi
Ọ̀ rúnmìlà ní ó di hin,
Mo ní ó di imi si ńsin
Ó níẹni tó bá fi iyọ̀ rú ẹbọ Ð ṣe niọ̀rọ̀ rẹ̀ ndùn,
Ọ̀ rúnmìlà ní ó di hin, Mo ní ó di imí sińsin
Ifá ní kí a gbé igbá omi tútù

A ó rẹ́ ilá dìẹ̀ si, A ó tún bu iyọ̀ díẹ̀ si
Ẹni náà yíò wá mún-ún, Àwọn èèyàn tó wà ní tòsí náa lèè
mu níbẹ̀. Ifá níẹni tó dáfá, yíò simi ayọ̀ pẹ̀lú ọlá
Chapter 10
Ọ rùnmìlà says it is time to take a break and breathe deep.

It says it is time to rest.
He says that he who makes an offering of water,
Always rests.
Ọrùnmìlà says whoever makes offerings of Okra, will
always become prosperous. Ọrùnmìlà says it is time to
take a break. I say it is time to rest.
Àlàyé:
Ifá says the client who receives Èjìogbè in divination
should try to take a break and rest. They could even go on
vacation. He or she should try to take time to enjoy life,
relax and rest.
Ẹ bọ:
Cold water, Okra, and salt. The Okra should be cut in the
water and some salt put in it. The client should drink it or
make okra soup and share it with friends. The Babaláwo
should pray for rest of mind for the client. Àbọrú bọ̀yeè,
Àbọyè bọ sísẹ.
È J Ì O G B È ẸSẸ̀ KỌKÀÏLÁ Pọ́npọ́n ṣìgìdì nííṣe aróo
inú igbó
Ògógóró nííṣe awo ìjámọ̀
Bíọ̀rẹ́ bá dùǹ ládùnjù, á dà bí ìyekan
A dífá fúnỌ̀ rúnmìlà tóń lọ bá èsù dá olùkù
A kíí bá èsù dólùkù, kí ojú aya,ọmọ, ajé àti ire gbogbo
pọ́n ẹni,
(ÀKÓGbE)
A ó pa àkùkọ adìe kan ní àpayè / A ó fọ́ ìgbín kan si; A ó
wá bu epo pupa sii, a ó gbe lọ sí ìdí èsù.
Ifá ní a ó rí ire láraọ̀rẹ́.
Chapter 11
P ọnpọn ṣìgìdì (alias of an Awo) of the forest

Ògògòrò (alias of an Awo) of the town Ìjámọ̀
If friendship becomes too sweet it will seem like a blood
relation; They cast Ifá forỌrùnmìlà when he was going to
make friendship with Èṣù, The person that makes
friendship with Èṣù never goes broke or penny-less.
The person that makes friendship with È ṣù 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 a friendship. A close

friend like a relative will help one to be comfortable with
one‟s needs.
Ẹbọ: 1 Rooster, 1 Snail, Palm oil; The offerings should be
presented to Èṣù with the chest of the Rooster wide open.
It should be done by the Babaláwo with an appeal to Èṣù.
ODÙ KÍNNÍ: È J Ì O G B È ẸSẸ̀ KEJÌLÁ Ọmọ ọwọ́ torí

iyán ó yọ iké,
Àtànpàkòṣe ẹ̀yìn kokoko pa obì;
A dífá fúnỌ̀ rúnmìlà,
Tí ó maa fẹ́ ayéọmọ eléwùe Emùré
Wọ́n ní kí ó rúẹbọ, kí ó lè rí àyè fẹ̀
Wọ́n ní kó rú eku kan, ẹgbẹ̀ọ́dógbọ̀n owó, ìlẹ̀kẹ̀ àti àyébọ̀
adìye méjì Wọ́n fi ìlẹ̀kẹ̀ sí ìdí eku náà, wọ́n ní kí ó lọ rí
mọ́lẹ̀ ní inú ìgbẹ́ (igbó) Ọ̀ rúnmìlà rúẹbọ,
Ayé jẹ́ọmọ ọba obìnrin
Igba (200) aso ni ayé máańró Ó sì sọ péẹnikẹ́ni tó bá rí Ìdí
òun, ni òun maa fẹ́
Nígbà tí Ọ̀ rúnmìlà fí eku yí; Gúnlẹ́ sí inú ìgbẹ́

Lówúrọ̀ọjọ́ kejì
Ayé wá ya ìgbẹ́
Èsù pàtẹ mọ́ẹ̀kú gbígbẹ́
Eku wá ń sáalọ
Ayé rí eku pẹ̀lú ìlèkè sẹ̀gi nídí Ayé wáń lé eku lọ
Ní ibi tí ayé tiń lé eku lọ Aṣọ ìkínní tú, nídí ayé
Èkejì, ẹ̀kẹta ... Tí gbogbo rẹ̀ fi tán,

Ayé wà, wà ní ìhòhò lásìkò tíọ̀rúnmìlà bọ ń le BíỌ̀
rúnmìlàṣe ri ìdí ayé ni yí
Nígbà tí ayé ríỌ̀ rúnmìlà,
Ó ní ó parí, ó ní òun ti sọ pé
Ẹnikẹ́ni tó bá rí ìdí òun
Ni òun yío fẹ́,
Bàyí ni ayé di ayaỌ̀ rúnmìlà
Ọ̀ rúnmìlà wá lọ kó gbogboẹrù ayé wá sí ilé ara rẹ̀; Ayé
wá jòkó tiỌ̀ rúnmìlà
Nígbà tí Ọ̀ rúnmìlà fé ayé tán, Ọ̀ rúnmìlà wáń kọrin, ó wàń

yọ̀ pé; A gbé ayé kalẹ̀,
Àwa kò lọ mọ́, o e, e,
ÀLÀYÉ:Ifá ní a ó rì aya rere kan fẹ́, bàyí, Ifá ní, kí a rú

ẹbọ
A ó rù eku,ẹja, àgbébọ̀ adìyẹ mèjì, ìlẹ̀kẹ̀, a ó so ìlẹ̀kẹ̀ náà
mọ́ ìdí eku, a ó lọ fi gún igi sí inú igbó.
ALAYE:
ẸBỌ RÍRÚ:
Chapter 12
Because of pounding yam, the finger grows a deformity.

The thumb bulges back in order to break the kola nut.
They both cast Ifa forỌrùnmìlà.
Ọrùnmìlà was going to marry the world, the daughter
ofẸlẹ́wù,Ẹlẹ́mrẹ, the one who wears the clouds as clothes.
He was told to make offerings of 1 rat, 150,000 cowries
(money beads) and 4 hens.
The Babaláwos put the beads on the rat so 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 pieces of cloth;
She promises that whichever man sees her naked is the
one she will marry.
WhenỌrùnmìlà let the rat rise in the bush, one morning,

Ayé went to relieve herself 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 after the Rat.
As she was running after the Rat, one of her pieces of
cloth fell from her body.
Later the second cloth fell off, and then the third, etc.
Until all her clothes fell off.
Ayé was then naked at the very moment thatỌrùnmìlà was
coming along. This is howỌrùnmìlà saw Ayé‟s nakedness
and she became his wife. AfterỌrùnmìlà finished marrying
Ayé, he was singing with happiness. We have Ayé.
We do not leave anymore;
Ifa tells the client:
That to receive Èjìogbè in a divination means that one will
find a wonderful wife (or husband). There will be a
woman or man in one‟s life that will bring success.
Ẹbọ: 1 Rat, 2 hens, some beads or cowries, The

Babalawo will tie the beads on to the Rat. The client will
leave it in the bush. Enough money for food will be given
to the Babalawo.
ODÙ KÍNNÍ: È J Ì O G B È ẸSẸ̀ KẸTÀLÁ
Ó kú gbé, òhun ọ̀rọ̀

Èmi á rìn dòdò, òhun òjíngbí,
Ológbò lóń fiọdún ṣe àrà
A dífá fúnọmọ arẹ́sẹ̀ṣánsá tú rùpẹ̀;
Wọ́n ní aya pẹ́lẹ́ngẹ́ kan ni yíó gbà
W ọ́n ní kí ó rúẹbọ, Obì mérìndínlógún, Abo adìẹ mẹ́ta,

Awo dúdú tuntun Igbá àdému tuntun Ẹgbẹ̀ta owó;
Kò rú ẹbọ, ó sì gba aya náà, Lẹ́hìn èyí ní egbò da wólẹ̀

sílè, Èyí sì mu kí ó kú
ÌKÌLỌ̀ :Ifá ní kíẹni tó dá ifá yí rúẹbọ,

Tí kò bá rú, àwọn ará ayé, yíò ma dáǹkan rẹ̀ jẹ Kí ó sì má
gba obìnrin láirú ẹbọ.
Chapter 13
Òkú‟gbè, is the voice of Orò

Her breath that is deep is the voice of Òjíngbin.
It was the Cat that used ọdún over its body.
Those were the Awos that cast Ifá divination
For the child of Àrẹ̀ṣẹ́ sànsà tu erùpẹ̀ (another name for the
Cat) This means the one with claws equipped to dig in the
dust It was said that a very slim woman will be attracted
to him. He was told to make a sacrifice.
Ẹ bọ: 16 Obì àbàtà (kolanuts)

3 hens
1 covered boal
a substantial amount of money
He refused to make this sacrifice. He took a woman in but

after some time he became ill and died.
Explanation:
The client should make this sacrifice to avert the incident
and be careful taking a new slim woman into his life
without making sacrifice.
ODÙ KÍNNÍ: È J Ì O G B È ẸSẸ̀ KẸRÌNLÁ
Aré l ọ b‟ẹ́dun nílẹ̀,

Ẹdun kò mọ aré sá
A dífá fúnẹdun
Ẹdun tí íṣe ọmọ ìyá àáyá, Àayá fò fẹ̀rẹ̀, ó gorí igi,
Ní ìgbà ìwás ẹ̀,

Ilé pẹ̀pẹ́ ni àáyá ma a rìn
Òun pẹ̀lú Ẹdun,ọmọ ìyá rẹ̀,
Sùgbọ́n níọjọ́ kan,
Ẹdun àti Àáyá ja olè
Wọ́n lọọ jí àgbàdo ya ní oko olóko Àáyá ló kọ́kọ́ ri olóko,
Ló bá fò fẹ̀rẹ̀ gun igi ìgbá;
Nígbà tíẸdun o fi wípé òun ó fò; Olóko ti dé, ó sì mun
Ẹdun
Olóko wáá diẸdun lókùn,
Nígbà tí ó mún dé iledi
Wọ́n ri i péọmọ ọ̀sun ni;
Wọ́n wá sọ fún olóko pé
Ẹni tí ó mú wá yi,
Àwọn kò gbọdọ̀ pá á,
Nítorí péọmọ ọ̀sun ni,
Wọ́n ní kíẸdun jẹ́wọ́
NiẸdun bà jẹ́wọ́,
Ó ní lootọ́ ni òun ya àgbàdo
Sùgbọ́n lójú olóko ní òun ṣe yáá; Wọ́n wáa biẸdun pé,
Kínni yóò san fún olóko,
Ẹdun wá á bẹ̀rẹ̀ sí í se bii wèrè ó ní, Ẹdun yàgbàdo hàà,
Ẹdun yàgbàdo hàà,
Ni àwọn ẹgbẹ́ ìmùlẹ̀ bá sọ wípé; TiẸdun ti tán níbẹ̀
Wọ́n ní Àáyá tí ó rí olóko sá
Ni kí wọ́n ó fi ìyà jẹ,
Wọ́n ní,ọmọ ìyá kan náà
NiẸdun àti Àáyá
Sùgbọ́n wọ́n ó fi àwọ̀ jọra wọn, Ẹdun bọ́ nínú ẹjọ́,
Ọ̀ ràn sì kan Àáyá
Àwọn ògbóni wáá ní,
Ta ni yíò tán án Òràn ara wọn, Wọ́n ní, ìwọ Ẹdun,
Nígbà tí ó mọ ìwà Aáyá
Kí ló dé, tíẹ ko jọ fò fẹ̀rẹ̀
Ẹdun gbàlàjà emi ló wáá sáréṣe Kí ló dé, ti o kò fi fò mọ́
igi,
Tí olóko fi wá mún ọ,
Ẹdun ní,ọmọdé kíí yára bí àgbà Àgbà abikùn dẹ̀ẹ̀rẹ̀ bi àpò
Aré báẸdun ní ilé,
Ẹdun kò mọ́ọ́n sá,
Aré orí igi ló yẹ Ẹdun
Àáyá wáń fò sókè
Ẹdun wáń bẹ́,
Àáyá fò sókè
Ẹdun ń bẹ́,
Àáyá fò sókè,
Ẹdun bẹ́,
Àáyá fò mọ́ igi lọ́run, Ẹdun sí; Ẹdun lọ.
ẸBỌ RÍRÚ:- Eku,ẹja, ìgbín, àgbébọ̀ àdie ọ̀kẹ́
mẹ́rìndínlógún, epo,ẹ̀kọ, obì.
Chapter 14
Men walk on the ground

But the monkey does not know how to run Ifa was cast for
the monkey;
The monkey is the brother of Àyá
Àyá 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. But one 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
and climb the tree, The farmer had arrived and captured
the monkey, tying him up.
The elder priest found that the monkey (edun) had been
tied up. When he took him to the Ìlẹ́dí (the shrine for
judgment), The elder priest found that the monkey was the
son ofỌ̀ sun.
They told the farmer that the monkey they had accused
Must not be sentenced because he was the son ofỌ̀ sun;
They asked Ẹdun to confess and so he did.
He admitted that he had stole corn from the field but that
the farmer was there when he had taken it. They then
askedẸdun what he would pay to the farmer.
With this the monkey started acting crazy and singing that
Ẹdun yà‟gbado, h: (Monkey plucked the corn, Ẹdun
yàgbado; Monkey plucked the corn)
The elders then decided to let the monkey go free.

Aye was held responsible;
The elders deliberated as to who was going to pay for the
offense. They decided that the monkey was guilty and
should be punished.
Since he knew his brother‟s character, Àyá asked Monkey

why he had run instead of jumping into a tree. Monkey
replied that it was easier for younger ones to be quick but
an older one with a big 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 the way of the monkey.
Àyá jumps in the tree;
Monkey hops on the ground.
Ẹbọ 1 rat, 1 snail, 1 hen, palm oil, corn pulp, kolanuts,

160 equivalent money.
Àlàyé:
Ifá advises the client to be careful of those he spends time
with. It reminds that birds of the same feather flock
together.
It warms that two people can do a crime together but only
one person may be punished for the crime. Beware of
temptation to follow others to do the wrong things. Be
careful not to be the one that pays for a crime that one has
not committed.
ODÙ KÍNNÍ È J Ì O G B È ẸSẸ KẸ̀ DÓGÚN
Ní ọjọ́ tí Éegún dé ayé

Ìbejì ni wọ́n bí,
Ọ̀ kan kú,ọ̀kan wá ní aayé
Èyí tí ó wà láayé wá sunkún títí
Ni wọ́n bá dọ́gbọ́n,
Wọ́n dásọ éégún,
Wọ́n mú èyí tí ó wà lááyé lọ sínú igbó Wọ́n gbe aṣọ éégún
nàà bọ ẹníkán lórí Ẹni tí ó gbé éégún náàń pe
Èyí tí ó wà lááyé pé:
Má tì í wa o,
Ibí yíi kò dára o,
Èyí tí ó wà láyé bẹ̀rẹ̀ sí í sunkún Éégún náà yára wọ́ inú
igbó lọ Aṣọ tí a dàbo alàyè lórí
Ni ań pè ní,Ẹ̀ kú Égún
Níọjọ́ kan, ìyá èjìń wẹ̀
Éégún sìń bọ̀ wá;
Éégún sì gbe aṣọ ìyá rẹ̀ lọ
Ó ní Aìmọ̀ ni bí;
Wọ́n ní, kín lóń jẹ́ àìmọ̀;
Ó ní, Èkíní niẹẹ̀gùn
Èkèjì orò,
Bí Èèyàn kò bá mọ̀ọ̀ wẹ̀
Ta ni yíò gbé aṣọ ìdí rẹ̀ lọ
Wọ́n ní kí wọ́n ó bi Éegún,
Éégún ní òun kò gbe e
Wọ́n ní kí wọ́n ó bi orò,
Orò ní òhun kò jalè,
Wọ́n ní kínni kí aya ifá óṣe?
Wọ́n ní bí kò báṣe èsù,
Tani yíò wá gbẹbọ lọ́wọ́ osùn,
Orò yára múm aṣọ ayaỌ̀ rúnmìlà, Ifá máṣe jẹ́ kí
Wọ́n ó gbé aṣọ ìdíí mí lọ.
Ẹ BỌ RÍRÚ:- Àkùkọ méjì, àgbébọ̀ àdie kan, Eku,ẹja ọ̀lẹ̀,

àkàrà, bí a bá rúbọ, tani, a ó dá ìyẹ́rosùn sí ara àkùko kan,
a ó fi bọ eégún.
Chapter 15
The day that Egúngún first came to the world, They gave
birth to the twins (ìbejì)
One of the children died and the other survived.
The one that survived started crying for the one who had
died; They then figured out a way to console the one that
had survived.
They made a masquerade dress.
Someone wore the dress and warned the surviving twin
not to come to the performance.
The surviving twin started crying thinking about where the

deceased one had gone to.
So he went deeper and deeper into the forest.
The masquerade dress was worn by the surviving twin and
is known asẸ̀ kú egúngún: the masquerade dress.
Egúngún masquerade dress of world and the heavens is

what is called Èjìgbẹ̀dẹ̀Ẹ̀kú.
One day the mother of the Ejis taking a bath at the river
when Egúngún came and took away Eji‟s clothes.
And Egung un took away Eji‟s mother‟s clothes as well.

Eji had no answer when people asked who had taken his
clothes. Ejigbẹ̀dẹ̀ said that the first is Egúngún and the
second is Orò.
If a person does not take off his or her clothes to bathe

then who could take away his clothes? The people say
they should 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 the clothes.
They ask him what the wife of Ifá should do.
They said if its not Èṣù, who will take an offering from
Osùn? Orò should quickly bring the clothes of the wife
ofỌrùnmìlà. Ifa does not let someone take 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 sprinkle Ìyèrósùn on one
Rooster as an offering to Egúngún. Àlàyé: The client might
lose something. One should be careful that no one steals
anything of value from the client.
Èṣù can cause someone to lose something very valuable.
One should be aware.
ODÙ KÍNNÍ: È J Ì O G B È ẸSẸ̀ KẸRÌNDÍNLÓGÚN
Ab ẹ́rẹ́ mú tojútimú;
Wọ́n á sèdí gbọ̀dọ̀,
Wọ́n mún Àgbède méjìṣe bọ̀rọ́bọ̀rọ́,
A dífá fún Erin
Wọn yíò mún erin jọba ìlú Àso
Abẹ́rẹ́ mú tojútimú,
Wọn Áṣèdí gbọ̀dọ̀;
Wọn mún Àgbẹ̀dẹ méjìṣe bọ̀rọ́bọ̀rọ́,
A dífá fúnẸfọ̀n,
Wọ́n ní wọn yíò mu j‟ọba ìlú Àjànà
Wọn áṣèdí gbọ̀dọ̀
Wọn a mún àgbẹ̀dẹ méjìṣe bọ̀rọ̀bọ̀rọ̀
A dífá fún jàkùmọ̀,
Wọn yíò fi joyè alápàta oko
Wọn Áṣèdí gbọ̀dọ̀
Wọ́n mún agbede méjiṣe bọ̀rọ́bọ̀rọ́
A dífá fún òtòlò;
Wọ́n ní wọn yío fí joyè Olúoko;
Èrò ìpo, ÈròỌ̀ fà,
Òtítọ sọ èkínní di olóko
Chapter 16
The needle (abéré) is pointed on both ends But in the

middle it is smooth.
Abéré mú tojú timú
Wọn áṣèdí gbodo
Wọ́n á mú àgbẹ̀dẹ méjìṣe bọ̀rọ̀bọ̀rọ̀ Cast Ifa divination for
the elephant.
The elephant was chosen to be king of Àso (a town) We

cannot tie the elephant down
Abẹ́rẹ́ mú tojú timú
Wọ́n áṣèdí gbọ̀dọ̀,
Wọ́n mú àgbẹ̀dẹ méjìṣe bọ̀rọ̀bọ̀rọ̀
Cast Ifa divination for the Buffalo He was chosen to be the

King of Àjàn Abẹ́rẹ́ mú tojú timú
Wọ́n mú àgbẹ̀dẹ méjìṣe bọ̀rọ̀bọ̀rọ̀
Cast Ifa for Jàkùm ọ̀

He was chosen to be King of the butcher in the forest
Abẹ́rẹ́ mú tojú timú
Wọ́n mú àgbede méjìṣe bọ̀rọ̀bọ̀rọ̀
Cast Ifá divination for Òtòlò (a name) He was chosen to

be the Chief of the Village
People from Ìpó, people ofỌ̀ fà,
It is the good head that helps the leopard to be the Lord of
the Jungle.
Ẹbọ: Àkùkọ Ìṣẹ́gunỌ̀ tá, 1 snail, Kolanuts, 1 Ram for Own
head.
Àlàyé:
The client for whom Ifá has been cast by the Babaláwo,
will be chosen for something very important in life. He or
she could be chosen to be the King or a Leader of some
sort.
Things might be difficult in the beginning but he will
eventually occupy some position of leadership in the
community. If this client makes the offerings prescribed by
Ifá, this prediction will manifest in his or her life.
ODÙ KÍNNÍ È J Ì O G B È ẸSẸ̀ KẸTÀDÍNLÓGÚN
Ọ̀ yìnìkàngẹ́,
A dífá fúnỌ̀ rúnmilà,
Níọjọ́ tíỌrúnmìlàńlọ fiọta ogbó kan orí Níọjọ́ tí ifáń lọ bá
ikú munlẹ̀,
Pé kí ku ó ma baa pa òun ní kékeré Ni ó bá lọ

báỌyinikàngẹ́,
Pé kín ni kí òun óṣe,
Oyinikàng ẹ́ ní kí ó tọ́jú ògbògbó oróṣe (àfòmọ́) Orí,ọ̀sẹ́,

kí ó sì bu erùpẹ̀ ìdí òkè
Kí ó sì tọ́jú irin
Kí ó fí gbogbo rẹ̀ rúbọ nítorí ikú
Ọ̀ rúnmìlà níǹjé mo di ògbógbó oróṣè, N kò kú mọ́,
Gbogbo ǹkan tíọ̀run àti Ayé, ní n kò rí i N ó sì maa paẹnu

mi mọ́,
Fúrú ni mo dákẹ́
Mo rìn rìn rìn, n kò sọnù,
Wọ́n ní kí wọ́n ó wá ibi wá,
Ojú mi kò ní rí ibi;
Ọ̀ rúnmìlàń lọ níọ̀nà
Afẹ̀fẹ́ń ká asọ alásọ;
Ẹfúfù lẹ̀lẹ̀ń káẹ̀wùẹlẹ́wù,
Wọ́n ní ìwọ Ọ̀ rúnmìlà
Báwo ni àwọn yíò tiṣe waa
Ọ̀ rúnmìlà ní aráọ̀run niẹ ń rí
Wọ́n ní àirí lẹ̀rù
Ogun ayé àti ogun àjẹ́
Ni wọ́n dá lọ́ràn ní ìlú afẹ́fẹ́
Tí afẹ́fẹ́ fiń gbé wọn lọ
Afẹ́fẹ́ ni orukọ tíń pe Orò
Aó ké sí òrò, afẹ́fẹ́ ní kíẹ maa késí
Chapter 17
Oyinníkangé (Sign of Old Age)

Cast Ifá divination forỌ̀ rúnmìlà
The day thatỌ̀ rúnmìlà was going to bless his head with
longevity;
The day that Ifa was going to make friends with Death, in
order to avoid dying young.
He went to Oyinníkangé to ask what should be done to

achieve longevity. Oyinníkangé told Ọ̀ rúnmìlà to find a
parasitic plant (Ògbógbó-òroṣẹ̀), Shea butter and some
soil from the bottom of a hill;
He should offer up all of these so as to prevent an early
death.
Ọ̀ rúnmìlà said I have become ògbógbó-oróṣè; I will not

ever die;
I will become 200 hills; I am immovable; 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 get lost I walk along
for a while and do not get lost. They were told to find ibi
(negativity) My eyes will not see negativity.
Ọ̀ rúnmìlà was going along his way,

The wind was carrying people‟s clothes
The strong breeze was carrying people‟s dresses They
asked Ọ̀ rúnmìlà how they should retrieve them
Ọ̀ rúnmìlà said they should go see aráọ̀run

They responded that something you cannot see is called
Fear.
People‟s negative forces and the witch‟s negative forces
are the energies that had offended the town of the wind.
That‟s why the wind was blowing them away; Wind is the
name that we call Orò;
We do not call Orò, we call the wind; It is something we
don‟t see that we call ẹ̀rù (fear) Ifa says my eyes will not
see negativity.
Ẹbọ:
1 snail, 1 okete, 1 fish, 1 hen, Kolanuts, corn pulp, palm
oil
Àlàyé:
Ifa says the client should make offerings so he or she could
have a long life. He or she could be prevented from
experiencing negativity. The client should watch what he
or she says. He or she should not reveal everything he or
she sees. They must be able to hold a secret. Make an
offering to prevent losses.
ODÙ KÍNNÌ: È J Ì O G B È ẸSẸ̀ KEJÌDÍNLÓGÚN Iwájú

òkun, òkun ní wọ́n iṣe,
Ẹ̀ yìn òkun, òkun ni wọ́n ṣe,
Erin kòṣe e yí padà kún,
Àbàtà kún kún kún;
L„ókun lókun laa kí ọmọ Ọlọja mẹrindinlogun A dífá fún
wọn lóde ìdó,
Ara òde ìdó
Ló dífá fún wọn lóde ìgẹ́tì,
Níọjọ́ tí wọ́n jí ní kùtùkùtù,
Wọ́n n súkun pé àwọn kò níỌba
Ojojúmó ni ajogún ń ka wọn mọ́ ilẹ̀ gìrìgì Wọ́n ní kí àwọn
ará òde ìdó rúẹbọ; Kí wọn ba lè níỌba;
Àgbà àgùntàn kan, ọ̀pọ̀lọpọ̀ epo pupa, Obì òfín ogójì, obì
ipá ogójì,ẹgbàmẹ̀wá, ìlẹ̀kẹ̀ itùn, Ìlẹ̀kẹ̀ ifá, pẹ̀lú
ọ̀pọ̀lọpọ̀ṣẹ́ṣẹ́fun; Wọ́n ní kí wọ́n n kò gbogbo rẹ̀ sínú
agbada,
Kí wọn kí ó gbe lọ sí etí òkun,
Wọ́n siṣe bẹ̀ẹ̀,
Wọ́n ní bí wọ́n bá dé etí òkun
Ẹnití wọ́n bá kọ́ rí níbẹ̀ ni kí wọ́n fi jọba ìdó Nígbà tí wọ́n
dé etí òkun; wọ́n báẹnìkan níbẹ,
Wọ́n wá mun, wọ́n fi jẹ ọba,
Ìgbà tí inú wọn dùn tán;
Orin ni wọ́n ń kọ,
Wọ́n ní, iwájú òkun, òkun ni,
Ẹ̀ yìn òkun, òkun ni,
Èèyàn tí ó mọ òpin òkun kò sí
Ẹ BỌ: ÀYÉBỌ̀ ÀDIE KAN, OBÌ IFÍN, OBÌ ÌPA, ÌTÚN,

IFÁ, SẸ́ SÉFUN, EPO, ÈKO, OBÌ GIDI, OWÓ AWO.
Chapter 18
The front of the sea is all sea; The back of the sea is all
sea It is impossible to turn the elephant over to the butcher
if The pond is spread fully flat;
Greetings to the sea is the way we salute the children ofỌ̀
rúnmìlà
Cast Ifá divination at the town of Ìdó

They were the people that cast Ifá for them at Igeti (an
ancient town). They woke up in the early morning;
They were crying that they do not have a King.
The day that negativity was troubling them at their town,

The people of Ìdó were asked to make offerings sot hey
could have a King. A big lamb, plenty of palm oil
White Kolanuts (40) 2000 cowries– or equivalent in
money; Ituns, Ifá beads, and plenty of whiteỌbàtálá beans
They should put everything in a black pot;

They should take it to the seashore.
They should perform all the offerings,
They were told that when they get to the seashore, the first
person they see at the shore will be their King.
When they got to the seashore they found someone there,

They asked the person and made him their King,
Everything was well with them.
They were very happy.
They were singing and dancing in praise of their Awo.
They sang, Iwájú Òkun, Òkunni,Ẹ̀ yìn Òkun, Òkun ni. No
one knows the end of the sea.
Ẹ bọ:
1 hen, White Kolanuts, Red Kolanuts, Itun beads, Ifa
beads, White beads ofỌbàtálá, Palm oil, Corn pulp,
regular Kolanuts, and money for the Babaláwo.
Àlàyé:
There are certain things in life that we may not know in
terms of how nature creates them. For instance, how the
universe is suspended and the seas are connected. We
cannot separate them. Humility and respect for the
Creators. Respect for humanity (the children ofỌ̀ rúnmìlà).
The client might need leadership (the King). He or she
might be in the right place at the right time to be choosing
a leader in his or her lifetime.
Ọ runmilacast Ifá divination for one‟s mother. One‟s

mother was coming from Heaven to Earth She was told to
be prepared to offer sacrifice; She listened to the advice
by offering sacrifice. She will now be favored.
One‟s own mother never fails to favor one. She cast for
one‟s father.
One‟s own parent Spirits do not fail to favor one. One‟s
own Ikin, Ifá does not fail to favor one. In a short period
of time without going far.
Come and find us in the midst of prosperity.

It is in the midst of prosperity that we find one at the
Shrine ofỌ̀ rúnmìlà.
Ejiogbe Chapter 19
Asọ funfun ni sunkuńilé aláró Ìpìlẹ̀ọrọ
ni sunkuńèejì tantan. Adífá fuń Ẹni
olubi à rẹ̀mọ ọba Ido. Ifa ni ẹni Olubi
ki rahun aje. Arira oko, Ọpẹ mama jẹ
kin rahun Arira oko. Ẹni olubi ki
rahun aya. Arira oko, Ọpẹ mama jẹ
rahun ile nini Arira oko, Ọpẹ mama jẹ
rahun ọmọ bibi. Arira oko, Ọpẹ mama
jẹ kin rahun Arira oko. Eni olubi ki
rahun ire gbogbo Arira oko, Ọpẹ
mama jẹ kin rahun Arira oko.
Translation White clothes are the one
that cry to be dyed. The beginning of a
matter is the one that cry for the
partner. Cast Ifa for the one born by
the Lord King. Ifa say that the one
born of the King do not suffer
Ariraoko,Ọrunmila do not make me
suffer The one born of the King do not
suffer to have a husband The one born
of the King do not suffer to have a
wife. Ariraoko, Ọrunmila do not make
me suffer The one born of the King do
not suffer to have a h suffer ouse
Ariraoko, Ọrunmila do not make me
The one born of the King do not suffer
to have children Ariraoko, runmila do
not make me suffer The one born of
the King do not starve to have all
prosperity Ariraoko, Ọrunmila do not
make me suffer
Alaye Ifa say the client will not starve
in life. He/she will have all the good
things in life. He/she will be blessed
will all the need of life, from a house,
wife, husband, children and all other
prosperity in life. The client if even
born of poor family will be blessed
with prosperity.
Ebo The Babalawo could use the Ibo
to ask for the ẹbọ. The ebos should
include white clothes, Eku, Ẹja Epo,
Iyọ, Efun, Obi and Orogbo.
Ejiogbe chapter21
Suń kẹrẹ suńkẹrẹ Babalawo Ile di‟fa
fun Ilé . Gbà kẹrẹ gbàkẹrẹ. Babalawo
ọna l‟odifa fun Ọna. Okurukuru a
fedọ wọlẹ. Babalawo ọjà difafun Ọjà.
Wọn wipe ki awọn mẹtẹta rubọ. Ki
ım
̀ ọ̀wọn bale kalẹ́. Ki wọn le di ẹlẹ́ ni.
Ile ni kanlo rubọ. Ilewa di ẹlẹ́ni. Bi
enia ba lo só ko. Bi enia ba lo sọ́jà. Ilé
nlaa f‟àbọ̀ si. Riru‟bọ ni gbeni Airu ki
gbeni. Ẹ ba‟wo la ru sẹ́gun. Arusẹgun
laa ba ni lẹsẹ Ọpẹ
Translation
Sunkẹrẹ Sunkẹrẹ. The Babalawo of
the house cast Ifa for the house.
Gbakẹrẹ gbakẹrẹ. Babalawo of the
road cast Ifa for the road. Okuru
afẹdọ wọlẹ. Babalawo of the market
cast for the market. The three of them
were told to make offerings. So that
they will be prosperous in the end And
have people in them. The house was
the only one that made the offering.
The house became prosperous. If
people go to the farm or market We
always come back to the house.
Making offerings favors one‟s life. Not
making offerings don‟t help one‟s life.
Come find us in victory. It is victorious
we find one with Ọrunmila.
Alaye The Odù say that the client
should make offerings so he/she could
have prosperity in the end. The three
elements the house, the road and the
market place were told to make
offering but only one of them made the
offering. The house made the
offerings. At the end of the day
everyone comes to the house. There is
baking and shaking in the house. The
life of the client will be like the house
that has the last laugh.
Ebo Epopupa Obi Orogbo Igba
ademu. Iyọ, Ẹyẹle meji Ọpọlọpọ onjẹ.
ODÙ KÉJÌ: Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ ÀKỌ́ KỌ́ Ọ̀ yẹ̀kú, mo
báọ mulẹ̀,
Kí o maṣe dàmí,
Inú bíbíẹrù nì paẹrú
Ẹ̀ dọ̀ fùfù, Ìwọ̀fà ní pa ìwọ̀fà
Á dífá fún òfùà,
Nígbà tí óńbẹ láarín ọ̀tá ayé Bí Ikú báńsaẸgbẹ́ mí pa Ọ̀ tọ̀
ni àá yọ òofúa Obì sí Ikú máa pawo mọ́ o
Ikú ti yẹ̀ lórí awo,
Ọ̀ tọ̀ ní a ayọ òfùà obì sí
Ikú máa pa awo mọ́ o,
Ikú ti yẹ̀ lórí awo
Ẹbọ
Ewe peregun, Igbo Imọlẹ, Eku,Ẹja, Igbin,Ẹkọ Epopupa
Àkùkọ ati Obì
II.Ọ̀ YẸ̀ KÚ MÉJÌ
Chapter 1
Ọ̀ YẸ̀ KÚ: [The shifter/protector from Death]
Ọ̀ yẹ̀kú made a covenant with you (the Babaláwo) Make

sure not to betray me;
It is the anger of a slave that kills the slave (Awo) It is the
aggression of a servant that kills the slave; They get
together and cast Ifá for the Òfua Obì.
While in the midst of Enemies of the world,

If death chooses those around me to die,
Ọ̀ yẹ̀kú will separate me and spare me from death. If
sickness and disease is falling upon those around me, Ọ̀
yẹ̀kú will take me away from there.
All four pieces of Kola nuts used in the divination means

Death to the initiate (Awo);
We usually separate Òfúá Obì, the fifth of the four pieces;
And ask that Death leave Awo alone (Awo: initiate);
Death has shifted Ofua Obi (fifth split kola nut)
Death stops killing Awo (initiate)

Death has shifted from the head of Awo (initiate). Àlàyé:
The client thatỌ̀ yẹ̀kú speaks to in divination should
Yield to the advice of the Babaláwo in order to avert
death in their life.
He or she should be advised to make sacrifice.
Ifa says that if you swear an oath, do not betray.
While other people may be stricken around you, you will
not become sick or succumb to death.
Ẹ bọ:
Pèrègún leaves, Igbó molẹ̀, Eku,Ẹja,Rat, fish, snail and
roaster
Kolanuts, corn-pulp, palm oil, with enough money.
Offering is to be made by a Babalawo, presented to the
head of the client and given to Èṣù and Egúngún. The food
should be cooked.
ỌYẸKU MÉJÌ ORI KEJI (A)
Bí o bá y ẹ̀,
Ẹ̀ mí kó yẹ̀,
Yangí ilẹ̀, wọn kò gbọdọ̀ yẹ ilẹ̀,
Àtàrí wọn kò gbọdọ̀ yẹ èròọjà
A dífá fúnọlọ́mọ Akoto
Tíńsawo lọ ìlú gbẹ̀ǹdu gbẹndu
Ní ó n sawo lọ yíí;
Wọ́n ní kó gbọdọ̀ lọ, à fi bí ó bá lè rúẹbọ, Wọ́n ní ní kí ó
rú eku méjì olúwẹ́rẹ́ Ẹja méjì olùgbàdà,ẹyẹ méjì abìfò
ganga Ewúré abọmù rẹ̀dẹ́rẹ̀dẹ́;
Ó rúbọ, tán, wọ́n ṣé ifá fun un;
Ni ó bá korí sí ìlú gbẹ̀ǹdù gbẹndu
Ó ní kí àjẹ́ ó yalé wá
Kí ó wá jẹhun,
Ïjẹ́, ajẹ́ ya ilé mi wá, kí ó wá jẹran ọ̀gẹ̀dẹ̀ Ẹran ọ̀gẹ̀dẹ̀ ni
mo sè sílẹ̀ de aje
Ẹ BỌ: EKU MÉJÌ,ẸJA MÉJÌ, ẸYẸLÉ MÉJÌ, ÈKURU,Ọ̀

GẸ̀ DẸ̀ WÉERÉ, OBÌ, EPO ÀTI Ẹ̀ KỌ.
Chapter 2(A)
If you shift, I will not shift.

The laterite foundation of the house prevents the house
from shifting; The head does not shift the market people;
No disappointments
Cast forỌlọ́mọ-Akòtó (the name of a merchant traveler).
Who was exploring Ìlù gbẹ̀ndù-gbẹ̀ndu (an ancient town),
Ọlọ́mọ-Akòtó was told not to go exploring the town
without first making offerings;
He was told to sacrifice two small Rats,

Two big fish and two pigeons, one female goat. He
yielded to the advice and made the offerings to Ifa. He
then proceeded to Ìlù gbẹ̀ndu-gbẹ̀ndu.
He prayed for money that it may come to his house so that

he may eat and drink there;
So money came to his house for eating and drinking.
Money come to my house and eat banana.
I have prepared the meat ofỌ̀ gẹ̀dẹ̀ or banana in exchange
for money.
Ẹ bọ:
Two Rats, two Fish, two Pigeons, Bean Cake Gumbos,
Bananas, Kolanuts, Corn-palm, Palm oil, Money for
Babalawo.
Àlàyé:
The client is going on a journey to do business. He or she
should not go unless they make sacrifice and offerings.
ODÙ KÉJÌ: Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ KÉJÌ (B)
Ó y ẹ̀ pẹ́ẹ́,
Ó bọ́ pọ́rọ́,
A dífá fúnọ̀yẹ̀lẹ̀ òkòkó,
Tí wọ́n ń pè ní adìẹ,
Tí óń bimọ rẹ̀ láì gbaẹ̀bí
Ewéọlọyẹ́ẹ́rẹ́ kíí jẹ́ orúkọ míràn a fi ayùnrẹ́ Yíyẹ nii se
tabo,
Ẹbọ niṣe takọ,
Yẹ̀dí pee ó wáa bọ́
Ọmọ tuntun lèrè àyébọ̀
Àyébọ̀ a dọmọ;
Bíọ̀kan kò yẹ̀, ọ̀kan kò lee rí bí Ládùn ládùn ni àn bá ilé
oyin
Ẹ BỌ RÍRÚ: EKUẸJA, ÌGBÍN, EPO,Ẹ̀ KỌ, OBÌ ÀYÉBỌ̀

ADÌYẸ, TORÍ ỌMỌ PẸ̀ LU OWÓ AWO
Chapter 2(B)
It shifted p ẹ̀ (an expression in Yorùbá meaning the way in

which women opens for birth) It peals bọ́rọ́,
They cast Ifá divination forỌ̀ yẹ̀lẹ̀ Okòko
That is what we call the Hen;
The hen that delivers her child without going into labor.
The leaves of ọlọ́ọ̀yẹ́rẹ́ does not have any other name

besides ayùnrẹ Survival is the way of the feminine
Pealing is the way of the male masculinity
The bottom opens and the newborn child is dropped as the
profit of survival.
The eggs that are laid become chicks; There is always

sweetness where honey is.
Ẹ bọ:
1 Rat, 1 Fish, 1 Snail, Palm oil, Corn pulp, Kolanuts, 1
Hen, Money for Babaláwo for the blessing of the child.
Àlàyé:
The client will be blessed with bearing children. The
child‟s birth will come easy like the hens lays their eggs.
OJÚ ODÙN M Ẹ́ RÌNDÍNLÓGÚN BY CHIEF

WÁNDÉ ABÍNBỌLÁ ODÙ KÉJÌ: Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀
KÉJÌ(C) Abílẹ̀rẹ́, Abílẹ̀talẹ̀,
Abọmọ gbogbo lóhun lóhun
A dífá fúnọlọ́fin Àyangbò
Tí o lọ ayé ìlàìkú
Ð o ro ogbó o,
Bẹ́ẹ̀ ni n kò kú mọ́
N ó tóogbóọlọ́run mo tikún
Àjàaṣẹsin,ọlọ́run mo tìkún
Ẹ ó tún rí mi ní àmọ́dún
Ìgángán igbó ni mo dà
Ẹ rí awo níọdún yin a
Ẹ ó si tún rí awo lọ́dún tó mbọ̀
Ìgángán igbó ni awo dà
Awo ni mí lóotọ́ o;
Ikú wá mi délé kò bá mi
Àrùn wá mi délé kò bá mi
Ìgángán igbó ni mo dà,
Òfò wá mi délé, kò bami
Ẹ BỌ RÍRÚ: OBÌ, EKU,ẸJA, EPO,Ẹ̀ KỌ EWÙSÁ,Ọ̀ KẸ́

MẸ́ RÌNDÍNLÓGÚN OWÓ AWO
Chapter 2(B)
The one that matches the ground; The one that dominates
the ground; The one that has everything, Cast Ifa divination
forỌlọ́fin Àyàngbó (a powerful spirit) The one that is
coming to the world of longevity
I will see old age

I will never die.
I will see old age; God has closed the door 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 (an initiate) again next year; Awo has
become the termite hill.
I am an Awo for sure.
I have become the termite hill of the forest.

Death came looking for me at my house but could not find
me; Disease and sickness look for me at my house but
couldn‟t find me; I have become the termite hill
Thieves came looking for me at my house but couldn‟t find
me; I have become the termite hill.
Ẹbọ:
Kolanuts, Fish, Palm oil, a big Rat, 1600 cowries or
equivalent in money.
Àlàyé:
In order for the client to avert death, disease, sickness and
loss, one should make these offerings. There could be
death around the client‟s house or his relatives.
ODÙ KÉJÌ: Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ KẸ́ TA Bàbá yẹ̀kúyẹ̀kú,

Ni wọ́n ń pè níọ̀yẹ̀kú
Bàbá yẹ̀gẹ̀yẹ̀gẹ̀,
Ni wọ́n ń pè níọ̀yẹ̀
Àrọ, kò se e gbá lójú
Aràrá Òrìsà, ko ṣe e kì mọ́lẹ̀

Mo rin ọ̀nà títí,
Mo dé ilé òsóróorógíró;
Mo mọ mọ dọmọ ọ̀pẹ yẹ̀kẹ̀tẹ̀,
Kẹ́nikẹ́ni mo mọ ṣé ná mi o
Ẹni ba nà mi, á ríjà ògbè
Ẹ yà lọ́nà,ẹ jẹ́ kí n lọ.
ẸBỌ RÍRÚ: EPO,Ẹ̀ KỌ,

OBÌ, ÀKÙKỌ KAN, OWÓ AWO)
Chapter 3
Bàbá Y ẹkúyẹkú (the father that shifts death)
He is the one that is called Ọ̀ yẹ̀kú;
Bàbá yẹ́gẹ́yẹ́gẹ́ (an expression the way an old person
walks) He is the one that is called Ọ̀ yẹ̀;
One should not slap a lame person;
The dwarf of Òrìṣà should not be detained.
The dwarf of Òrì ṣà should not be detained;

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 anger of Ogbè (Ọ̀
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 reading has the protection
ofỌ̀ rúnmìlà against death, sickness, disease and
disrespect. If the client makes the offering he or she will
receive the blessing of respect from people and be
prevented from the negative forces of Ikú and Àrùn.
ODÙ KÉJÌ: Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ KẸẸRIN Wọ́n rán mi ní

òdeọ̀pánránkásá
Mo bá wọn ní òdeọ̀pánránkásá
Wọ́n rán mi òdeọ̀pánránkásá
Mo bá wọn ní òdeọ̀páránpánkásá
Mo bá wọn wọ́n ń fi igbá ahun dé ahun
Wọ́n ń fi ipè oorẹ dé oorẹ
Mo bá oorẹ
Níbìtí wọ́n gbé fi pẹ́ de pẹ́
Àgbòdìwọ̀nràn ọmọ ọ̀yẹ̀kú, agbo ayé, àgbòfunfun òrìṣà
Bíọ̀dún bá jọ tán, gbogbo èwe ni i báwọn yúnẹsẹ̀ o Kíi
tiọ̀run kó wá sí ilé ayé
Ti ilé ayé kí báwọn re òdeọ̀run
Agbodiwọ́nran ni mo dá
Kíń mọ̀ mọ báwọn kú ikú ajọ̀kú
Àgbòdìwọnrán ni mo mọ dá
ẸBỌ RÍRÚ:Ọ̀ pẹ̀lẹ̀ ni á o fi bẹ̀ẹ̀rẹ̀ẹbọ rẹ̀.

Chapter 4
I was sent to the place of Ọ̀ pàrànkàsà (a distant journey) I

found people at the place ofỌ̀ pàrànkàsà
I was sent to the place ofỌ̀ pàrànkàsà
I found them at the place ofỌ̀ pàrànkàsà
I found them keeping the shell of the turtle for the turtle.
They were keeping the spikes of the Ìr ẹ̀ for Ìrẹ̀ I found

Goodness where they were waiting; Àgbódìwònran (a
special Ram) the child ofỌ̀ yẹ̀kú The Ram of the world.
The White Ram of Òrìṣà When the New Year comes.
All the leaves of the forest rejoice.

Let the one from heaven come alive to the world. The one
in the world does not go to them in heaven I have become
Àgbódìwònran (a Special Ram) Do not let me die a group
death.
I have become Àgbódìwònran (a Special Ram) Ẹbọ &

Offerings:
The Babaláwo should use theỌ̀ pẹ̀lẹ̀ to ask what the
offerings should be.
ODÙ KEJÌ ỌYẸ̀ KÚ MÉJÌ ẸSẸ̀ KÀRÚN Ọ̀ yẹ́kú yẹ̀kú,

Àwọn aráyé gbogboń sáá kiri,
A dífá fúnọ̀yẹ̀kú,
Tí yíò ló rèé yá òkú ní pópó;
Nígbà láíláí rí...
Bí ènìyàn bá kú
Ní ìlú tí wọ́n ń pè ní pópó, wọ́n kíí sin wọ́n Wọ́n á ní bóyá
òkú lè tún jí
Wọ́n à dáṣọ bò wọ́n,
Wọ́n a sì ma wo wọ́n lójú
Sùgbọ́n nígbà tíọ̀yẹ̀kú sawo dé ìlú yi; Ó báá àwọn òkú tútù
àti gbígbẹ
Wọ́n pọ̀ lọ suu...
Ọ̀ yẹ̀kú wá sọ fún wọn pé
Òun yíò jáde fún wọn ní ìlú náà
À fi bí wọn bá le ya
Wọ́n ní àwọn bẹ ọ̀yẹ̀kú, kí ó báwọn ya àwọn òku Ọ̀ yẹ̀kú
rúbọ, ó pe igún,
Ọ̀ yẹ̀kú wòye, ó pe tẹ ntéré,
Gbogbo àwọn ẹyẹ wọ̀nyí
Ló jẹ àwọn òkú náá
Ọ̀ yẹ̀kú wá lọ sí igbó ilé popó
Ó ní gbogbo òkú tó bá kú kí wọn gbe wá Kí òun máa bá
wọn ya wọ́n kúrò lára alààyè Bí wọ́n bá ti gbé wọn dé
Ọ̀ yẹ̀kú á ní kí wọ́n mún pàsán méje wá Ó ní pàsán méje ni
òun ó fi ya àwọn òkú náà Yíò si fi pàsán méje nọlẹ̀
lọ́ọ̀kọkan pẹ̀ A yaọ́ láyé
A yaọ́ sọ̀run
A yà ò sí ibòdèọ̀nà
Lẹ́hìn náà,ọ̀yẹ̀kú á ní; Kí wọn ó ma a lọ
Ó ní àwọn òkú náà
Kò gbọdọ̀ padà wáyé mọ́ Báyì ní àwọn aráyéṣe sọ, Ọ̀ yẹ̀kú
diọ̀yakú.
Ẹ BỌ RÍRÚ: EKU,ẸJA, EPO, Ẹ̀ KỌ, ÌGBÍN, OBÌ,

ÀKÙKỌ KAN PẸ̀ LÚ OWÓ AWO
Chapter 5
Ọ̀ yẹ̀kú separated the dead from the living;

All the people of the world were running helter and
skelter. They cast Ifá divination forỌ̀ yẹ̀kú;
He was going to separate the dead from a distant town
called Pópó. In the past lives,
If someone dies, in the ancient town of Pópó

They do not bury them;
It was believed that the dead person might wake up again;
They covered them with clothes.
They will be watching them;

But when Ọ̀ yẹ̀kú got to this town;
He found a lot of them dead from a long time ago. Some
are still very recent. They were plentiful.
Ọ̀ yẹ̀kú then told them that he will leave the town,

Unless they can separate their dead from the living;
They begged Ọ̀ yẹ̀kú to help them separate their dead from
the living. Ọ̀ yẹ̀kú performed some rituals and he called
the vulture; Ọ̀ yẹ̀kú then called Tentere (another scavenger
bird).
All these birds consumed the dead bodies; Ọ̀ yẹ̀kú then

went deeper into the town of Pópó; He asked them to bring
out all the dead people that they had been keeping, so that
he could help them to separate the living from the dead.
When they brought their dead,

Ọ̀ yẹ̀kú asked them to bring 7 whips.
He said he needed 7 whips to separate the dead;
Ọ̀ yẹ̀kú said that he will use the 7 whips to separate the
dead people from the living ones.
He hit the seven whips on the ground one at a time.

And said “We separate you from the world 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 the world of the living.
That is how the people of the world gaveỌ̀ yẹ̀kú the name
of the one that separates the dead from the living.
Ẹbọ:
1 Rat, Fish, Palm oil, Corn palp, Snails, Shea butter, 1
Rooster, Money for the Babaláwo. Àlàyé:
Ifa says that the client will be separated from death. Even
if death is around the client, the death will be separated
from him.
ODÙ KEJÌ: Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ KẸFÀ
Bìríbìrí ni ọkọ ń dá
Bẹ́ náà niọmọ aráyé
A dífá fúnọ̀nà ìsokùn;
Tíńseọmọ ọba níọ̀yọ́
Ẹni tí ó bá fẹ́ṣakin
Kí ó má á fí ohun ṣe ojo
Ẹni tí ó bá fẹ́ṣe ojo
Kí ó ma fi ohun ṣe akin
Ọba kò jẹ́ kí a kó ogun sí ìlú Obìnrin
Kí a bá wọn lọ
Kí a hùwà gbẹ̀dẹ̀gbẹ̀dẹ̀
Kí à lè kú pẹ̀lẹ́pẹ̀lẹ́
Kíọmọ ẹni le naọwọ́ gbọgbọrọ gbéẹni sin
Chapter 6
The vehicle can turn over if mishandled;

So also can people‟s character be affected?
They cast Ifá divination for the way to Ìsokùn, an ancient
Yorùbá town (also a name).
The one who is the child of the King ofỌ̀ yọ́
The one who wants to be brave
Should not sound like a coward.
The one that‟s the coward should not sound like a brave
one;
The King does not allow us to wage war against the
women of the town, and go with them. We should have a
calm nature
So that we can end calmly.
So that our children can bury us with dignity.
Ẹbọ:
1 Rat, 1 fish, 1 fish and some kolanuts to Ifa. Money for
the Babalawo. (Good Character) Àlàyé:
Ifa says a car can turn over if it is not handled properly.
So also can people change or tarnish their own character.
People should not pretend that they can do what they really
cannot do. We should have good character for our old age,
so that our children can bury us in glory.
Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ KEJE

Iná kankan ní iwájú àrẹ oyin Òòrùn kankan ní ìbàdí àgbẹ̀
Tí a re oyin di ègbé Oyin àti àdó rẹ̀ sí lọ Sùgbọ́n ilé awo
kò ní gbófo Ifá ní òun kò ní jẹ́kí a pòfo Niǹkan tí a dá ifá sí
Chapter 7
Fire is always in the front of the honey collector (i.e., in

the beehive). The sun is always burning on the back of the
farmer.
The honey collector may lose,
But the house of an Awo (initiate) will never be empty.
Ifa says he will prevent us from losses.
Ifá says he will not let us lose. That is why we consultỌ̀

rúnmìlà.
Ẹbọ:
2 Kolanuts, Osùn, Honey, Some money for the Babaláwo.
ODÙ KEJÌ: Ọ̀ YẸ̀ KÚ MEJÌ ẸSẸ̀ KẸJỌ Bí ó bá yẹ̀

Èmọ̀ kò yẹ̀
Yangí, kò gbọdọ̀ yẹ ile
Àtàrí, kò gbọdọ̀ yẹ èrèọjà
Èmi kò yẹ̀,
Ìwọ kò yẹ̀,
Ọ̀ yẹ̀ṣẹ̀ṣẹ̀ǹ lá bọ ní òkè
Wọ́n ṣe bí ojúmọ́ lóń mọ́,
A dífá fún Èjìọyẹ́,
Tí yíò tọ́jú ọ̀run la wáyé bíỌba ẹrẹ́kẹ
Ïjẹ́ owó ló báń wù mí
Dandan, mo wí,
Ifá ni yíò yẹ ire tèmi... fún mí
ÀLÀYÉ: Ifá ni kí a rúbọ, ifá ní òun yíò fún wa ní ire

lọ́pọ̀lọ́pọ̀, sùgbọ́n kí a bọ ifá,ọ̀rúnmìlà, bí a kò bá ní ifá, kí
a tètè ní ifá ní kíákíá.
Chapter 8
If you shift, I will not shift.
There laterite of the house does not permit that the house
shifts. The head does not shift the people of the market;
I do not shift.
I do not shift.
You do not shift.
Ọyẹ́ just begins to appear from the mountain.
They thought it was the beginning of the day.
Cast for Èjìogbè.
The one that will arrive from the sky likeỌbaẹ̀rẹ̀kẹ́ 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 the Babaláwo.
Àlàyé:
Ifá says we should make sacrifice. Ifá says he will bring
much prosperity. But we should make offerings to Ifá. If
we do not have Ifá we should receive one from a
Babaláwo.
ODÙ KEJÌ: Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ KẸSAN
Ọ̀ yẹ̀ níhìn
Ọ̀ yẹ̀ fólọhun
Ọ̀ yẹ̀ṣẹ́ṣẹ́ n lań bọ
Wọ́n ṣe bí ojúmọ́ lóń mọ́
Dífá fún Oloye-gèlè
Ọmọ orí ire, tíi rú bíọṣẹ
Kí lorí Olòyèń ṣe
Gàlè, loríọlọ̀yẹ̀ǹ ru, gàlè.
ALAYE: Ifá ní kí a rúbọ, kí a le di asíwájú, ifá ní ipò kan
tàbí oyè kan wà, kí ó le bọ́ sí wa lọ́wọ́, kí a le rí owó, kí a
le ní iyì,ẹbọ ni kí a rú. Ọ̀ PẸ̀ LẸ̀ :- laó fi bèrè.
Chapter 9
Ọyẹ́ is here;
Ọyẹ́ is there,
Ọyẹ́ was just appearing. They thought it was the beginning
of the day,
Cast Ifá for Olóyèè-gélé, a Chief.
The child of prosperity
The head of the chief foams like soap.
Gèlè foams now like the head of a Chief.
Ẹbọ:
The Babaláwo should useỌ̀ pẹ̀lẹ̀ to ask for the offerings
that should be made. Àlàyé:
Ifá says we should make offerings so that we can be a
leader. Ifá predicts that there is a position for us, or there
is a chieftaincy for us. So that we can fill the appointed
position. So that we can be prosperous in life. We will
have dignity. We should make offerings.
.
Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ KẸ̀ WÁ Èéfí ni iyì iná,

Ìmọ̀námọ́ná ni iyì òjò,
Aṣọ ńlá ni iyì egúngún,
A dífá fúnọ̀fàfà,
Tíiṣe ọmọ ọlọ́là
Kan ìgbà òwúrọ̀,
Tí wọ́n ní kí ó rú ẹbọ òjòjò
Wọ́n ní kó rú òbúkọ kan,
Ẹgbẹ̀ẹ̀fà àti aṣọ dúdú kan,
Ọ̀ fàfà fiẹbọ ṣe ààlọ́
O kọ kò rúẹbọ,
Lái pẹ́, àìsàn gbéọ̀fàfà dé,
Díẹdíẹ àìsàn yííń peléké si,
Ọ̀ fàfà wá padà tọ àwọn babaláwo rẹ̀ lọ, Wọ́n ní àfi tí ó bá
le rú ẹbọ ní ìlọ́po méjì Ọ̀ fàfà wá rúẹbọ ní ìlọ́po méjì tí
àkọ́kọ́ Wọ́n ní kí ó fiọkàn balẹ
Pé ara rẹ̀ yíò yá pátápátá,
Wọ́n ní bí àìsàn ṣe tò yí; yíò ní ohun Àti pé kò sí igi tí ó
fiọwọ́ rẹ̀ tó ti kò ní gun Ifá ní kí á rúbọ, kí a lè kóẹsẹ járí
Kí a leṣe àṣeyọ́rí
Kí a maa dùbúlẹ̀ àìsàn.
ẸBỌ: Òbúkọ kan, aṣọ dúdú, epo,ẹ̀kọ, obì... etc.

Chapter 10
The smoke is the dignity and glory of the fire. The

lightening is the dignity and glory of the rain; Large clothes
is the dignity of the masquerade, The son of the wealthy
from the beginning of time Cast Ifá divination forọ̀fatà (an
animal),
He was asked to make offerings every day

He was told to make an offering of a he goat,
1,200cowrie‟s equivalent to money and a black cloth. Ọ̀
fàfà took the advice for sacrifice as a joke and Refused to
make 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 the offerings twice Ọ̀
fàfà now made the offerings double as he was told.
He told him to be patient and not to worry.
They told him that he would get better completely
They said as sick as he was he will get better and be
blessed. And that there is no tree that he will not be able
to climb; Ifa says we should make offerings so that we can
achieve our goals. We can accomplish our missions.
Also that one may avert sickness and stay healthy.
Ẹbọ:
1 heat goat, A black cloth, Palm oil, corn palp, kolanuts.
Money to the Babaláwo.
Àlàyé:
Ọ̀ rúnmìlà says the client should make offering so the one
will not be sick. If the client ignores the advice he or she
will get sick and when he or she tries to help 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 ignore the advice of the Ifa priests.
Ọ̀ YẸ̀ KÚ MÉJÌ ẸGbẸ KỌKÀNLÁ Olówó roẹjọ́, omi ilé

Aláké,
Olówó kò jẹ̀bi omiọ̀nà Ìjerò,
Kò sí omi kan tíí, pa otòsì sí omi Ìjerò, omi ojú A dífá fún
Awóbọ̀,
Ọmọ Ọba lẹ́yọ Àjọrí
Lóko ìṣẹ́ ìgbọ́nráyè,
Wọ́n ní ní déọdún yí,
Niọlọ́run maa tan iná ìwà fún
Ẹyẹlé mẹrin
Ẹgbẹ̀rin àti sòkòtò ìdí rẹ̀
Nígbàtí Awóbọ̀ọmọ ọbaỌ̀ yọ́ rú ẹbọ tán
Kò tóọ́jọ́ bẹ́ẹ̀ni, kò tó òsu
Wọ́n wà mún Awóbọ̀
Jẹ Ọba ÒdeỌ̀ yọ́
Ifá níẹnití ó dá ifá yì yíò jẹ ènìyàn lẹ́yìn iṣẹ́ àti wàhálà
láyé, ifá níẹni àpésìn ni,Ẹbọ ni kórú.
Chapter 11
The rich man explains and pleads his case;

The water of the house of Aláké (the town ofẸ̀ gbá)
The rich man pleads his case, the water of Ìjerò (the town
in Èkìtì land) There is no water that kills the poor,
The water of Ìjerò.
The water from the eyes – tears,

Ifa divination was cast for Àwóbọ̀,
The child of the King ofẸ̀ yọ̀ Ajorí, an important Yoruba
place)
At the work on the farm of Igbónráyé (name of a farm),
He was told that in that year God will shine the light of
good character for them.
They were told to make a sacrifice of 4 pigeons, 1000

cowries equivalent in money, and his or her pants or
trousers.
After Awóbọ̀ the son of the King ofỌ̀ yọ́ finsihed making
the offerings;
It was not too many days and too many months before the
King ofỌ̀ yọ́ died.
The people ofỌ̀ yọ́ then selected Awobo and made him
King ofỌ̀ yọ́.
Ẹ bọ:
4 Pigeons, 1000 cowries equivalent in money, Own pants,
1 White Rooster. Àlàyé:
Ifá says the person that consulted Ifá will become a very
important person after they have worked for their
achievement. That the person will be like a king who other
people pay homage to and serve.
ODÙ KEJÌ: Ọ̀ YẸ̀ KÚ MEJÌ ẸSẸ̀ KEJÌLÁ Ọ̀ pá gbọ̀ngbọ̀n

ni síwájú àgbọn enini, Àtẹ́lẹsẹ̀ méjèèjì ni jìjàdùọna
gbòrògán gbòrogán Apása abẹnu bọ́mbọ́
Á dífa fún erun lọjọ aṣọ
A lukin fún kẹ̀lẹ̀kú
Wọ́n ní kíẹ̀rùnlọ̀jọ̀ aṣọ kó rúbọ
Kí kẹ̀lẹ̀kú náà rú ẹbọ
Kí wọn maṣe rí ikú àjokú
Kẹ̀lẹ̀kú nìkan ni ó rúbọ,
Kò tóọjọ́ kò tó oṣù
Olúwa àwọn aṣọ yìí kú
Àwọn ará ilé sì pe gbogbo wọn
Pé kí wọ́n maa múra,
Láti bá Olówó wọn lọ ọ̀run
Wón pe gbogbo àwọn aṣo yí kalẹ̀ pẹ̀lú kẹ̀lẹ̀kú náà, Sùgbọ́n
èsù dáhùn ó ní,
Hii ó sòkó
Àwọn èèyàn ní ba a ní
Ó ní kẹ̀lẹ́ rú o
Kẹ̀lẹ́ tú
Afínjú asọ kìí yún ọ̀run
Nígbà tí èsù wí bàyí tán
Ni àwọn ènìyàn bá mun kẹ̀lẹ̀kú
Kúrò láàrín àsọ tí óń bá olówó wọn lọ ọ̀run Làti ìgbà náà
ni wọ́n kò ti fi asọ kẹlẹ̀kú sin òkú mọ́ Aṣọ kèlèkú ni aṣọ
pupa,
Tàbí tí ó bá ni pupa nínú.
ẸBỌ RÍRÚ: aṣọ pupa, Òbúkọ kan àtiẹgbààfà,

Ifá ní kí a rúẹbọ kí a ma rí ikú àjọkú
Chapter 12
There is always a long stick held in front of someone as

they are clearing away the dew. Both feet struggle for the
pathway: gborogangborogan,
The wearing tool (apásá) has a narrow mouth.
Ifa divination is made for 155 different colors of clothes
Divination is done for K ẹ̀lẹ̀kú the red cloth;

All the different color clothes were told to make an
offering, So that they will not all die together.
It was only the red cloth that made the offerings.
In a few days and a few months

The owner of all those clothes died; The people of the
house called all of them, that they should be prepared
to die with their owner.
They put all the clothes out including the red cloth;
But Èṣù then responded, saying “Listen to me” (in the
ancient language) The people responded in agreement
(hen)
Kẹ̀lẹ̀kú 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 Kẹ̀lẹ̀kú away from the other clothes to
be buried with their owner.
Since then thepeople don‟t include Kelekú in burial of a

deceased person. Kelekú is the Red Cloth, or a cloth that
has red in it.
Ẹbọ:
Red cloth, 1 he goat, 6000 cowries or the equivalent in
money.
Àlàyé:
The client should make an offering so that he or she will
not die in a group death. It is also a lesson to always yield
to the advice of offerings when it is prescribed to avert
negativity.
ODÙ KEJÌ: Ọ̀ YẸ̀ KÚ MEJÌ ẸSẸ̀ KẸTÀLÁ
Ọ kùnrin yàkàtà lórí ìgbá

Ìgbá kú,ọkùnrin yàkàtà kò lọ
A dífá fún ará ilé han lukin fún àra oko
Wọ́n ní kí wọ́n rúẹbọ
Kí wọ́n rú, ìgìrìpá òbúkọ,
Ẹgbààfà àti aṣọ ìboraẹnììkòokan
Ara ilé àti ara oko jẹ́ọ̀rẹ́
Sùgbọ́n wọ́n kọ̀ láti rú ẹbọ
Ara ilé kú sí ilé, ara oko sì kú sí oko
Wọ́n ní kí wọn maa gbé arọ oko lọ ilé
Nígbàtí wọ́n délé, wọ́n ní kí àwọn ọmọ rẹ̀ṣe ère òkú Wọ́n
ní àwọn pẹ́ lóko, àwọn kò mọ ìlù lílù mọ́ Èyí ni àwọn
Ifẹ̀ṣe máań wípé, arọ pẹ́ lóko
Kò tún mọ ìlù lílù
Òun ni ó sì mún kí àwọn ọmọ òkú tàbí Ìsògùn ilé máa kọ
Orin bí okú bá kú pé
„Jòrò -jòrò-à-lùmọ̀
„Jó aólù-mọ
„Jó jó a-lu-mọ̀
„Títí di òní yí ní ìlú ilé-Ifẹ̀.
ẸBỌ: (Ìgìrípá òbúkọ pẹ̀lú „aṣọ ìbora‟)

Chapter 13
The fat man sits on top of the pumpkin plant; The pumpkin
dies but the fat man does not leave. Ifa divination was cast
for the people of the town, And for the people of the
village.
Both were told to make offerings.
To offer a he goat;
To offer 6000 cowries or equivalent in money
And also their cover sheets;
The people of the town and the people of the village were
friends. But they refused to make the offerings.
The people of the town died in the town and the people of
the village died in the village. They said that the people of
the village should be taken to the town.
When they got there, their children were told to perform
burial rites.
They said they had spent too long a time in the village.
They do not know how to play the ritual drums any longer.
That is why in Ifẹ̀, they usually say that the people have
stayed too long in the village.
They no longer remember how to drum;
That is why the children of the deceased and the priest that
performs the burial rites, usually sings at the burial
ceremony.
Joro-joro áo lùm ọ́(we just dance, we don‟t drum)

Jó, jó áo lúmọ̀ jó jó áò lùmọ́.
Until today in Ilé-Ifẹ̀ they usually clap their two hands at
the ceremony.
Ẹbọ:
1 he goat, the cover sheet from One‟s bed
Àlàyé:
Ifá advises one not to be too far away abroad. One should
always keep connection with one‟s own roots. To make
offerings to avoid sudden death. Yield to the advice of Ifá
for longevity.
ODÙ KEJÌ: ODÙ IFÁ Ọ̀ YẸ̀ KÚ MEJÌ ẸSẸ̀ KẸRÌNLÁ Ọ̀

rúnmìlà ní yíò bí yibiyibi,
Wọ́n ní kí ifá kó má bí yibiyibi,
Nígbà tí ó ma bí
Ó bíọ̀kọ̀
Ó bíọ̀já,
Ó bí Ogun (warrior Orisa)
Ó bíọ̀nà
Ó bí ilé iṣẹ́ ìkẹhìn wọn
Lẹ́hìn èyíọ̀rúnmìlà sawo lọ sílé olókunséniádé Ó sì
gbéọdún mẹ́rìndínlógún níbẹ̀
Nígàbtí óń bọ̀, ilé ògún ló lọ́kọ́ yà
Ògún kí bàbá rẹ púpọ̀, ó si fún ní oúnjẹ púpọ̀ Lẹ́hìn
tíọ̀rúnmìlà jẹhun tán
Ó sọ fún ògúnọmọ rẹ̀ wípé òhun fẹ́ gbọnsẹ̀ (yàgbẹ́) Ògún
sọ fun wípéẹnìkan kíí gbọn ẹsẹ̀ńhìn Ọ̀ rúnmìlà sí tún mún
ara
Ó lọ síọ̀dọ̀ọ̀jáọmọ rẹ̀
Ọ̀ já náàṣe bàbá ní àlejo dáradára
Ọ̀ rúnmìlà tún ní òun fẹ́ gbọnsẹ̀
Ọ̀ já ní, wọn kìí gbọn ẹsẹ̀ níbí
Bàyí niọ̀rúnmìlà ya ilé gbogbo àwọn ọmọ rẹ yípo Títí tí ó
fi déọ̀dọ̀ ilẹ̀
Nígbàtí ó déọ̀dọ̀ ilẹ̀
Ilẹ̀ pa odidi ewúrẹ́ fún bàbá rẹ̀
Ó ṣe ọ̀rúnmìlà ní àlejò dáradára,
Ọ̀ rúnmìlà bèèrè wípé òun fẹ́ yàgbẹ́
Ilẹ̀ sáré sọ fún bàbá rẹ̀ pé
Ibi tí ó bá wu ni kí ó su sí,
Ọ̀ rúnmìlà bọ́ sí yàrá ó su sí ibẹ̀,
Ó wá ti ilẹ̀kùn ibẹ̀,
kò ì pẹ́ tó jáde, ni ó tún ní òun fẹ́ su si
Ilẹ̀ ní kí ó tún su sí ibiti ó bá wa
Gbogbo yara ti Orunmila wọ ni
Osu ohun rere si
Chapter 14
Ọ̀ rúnmìlà says he will give birth to yíbíyíbí; When he

gave birth to children,
He gave birth to Oko, the farm
And he gave birth toỌjà, the market.
He gave birth to Ògún, the tools;

He gave birth toỌ̀ nà, the road;
He gave birth to Ilé-iṣẹ́, the house and the last of them;
After these,Ọ̀ rúnmìlà went to practice Ifá divination
across the sea; He spent 16 years there.
When he was coming back from his journey He first
stopped at Ògún‟s house, one of his children. His son
Ògun greeted him and gave him food to eat. AfterỌ̀
rúnmìlà finished his food,
He told Ògún that he wanted to relieve himself.
Ògún said that people don‟t relieve themselves in his

house. Ọ̀ rúnmìlà restrained himself and proceeded on to
his son Ọjà‟s house. Ọjà entertained his father very well.
Ọ̀ rúnmìlà again announced (Òun fẹ́gbọnsẹ̀) that he needed
to use the toilet.
Ọ jà also said that no one does that in his house.

This is howỌ̀ rúnmìlàstopped at all of his children‟s
house; IléỌ̀rúnmìlà‟s son made a feast of a whole goat for
his father; He entertainedỌ̀ rúnmìlà very well;
Ọ̀ rúnmìlà asked to use the toilet again.
Ọ̀rúnmìlà‟s son Ile, told his father that he can relieve

himself wherever he likes. Ọ̀ rúnmìlà went in one of the
rooms and closed the door of the room. Soon after that
Orunmila told his son that he needed to do it again.
Ile told Ọ̀ rúnmìlà to relieve himself wherever he liked. Ọ̀

rúnmìlà went to another room and did it there the same
way; Ọ̀ rúnmìlà opened another room and did it there;
He came out and closed the door of the room.
He asked Ile to go clean the shit in the rooms.
When Ilé went in the first room to clean the shit,

Instead of shit, the room was full of money.
When Ilé went in the second room to clean the shit,

Instead of the shit, the room was full of jewelry.
In every room Orunmila went, there were treasures.
Ọ̀ rúnmìlà then prayed for Ilé that from that day forth,
All the work of the Farm, of the Road, of the market place,
and of Ògún, the toolmaker, will benefit Ilé (the House).
That is why we keep everything that we work for in the
house.
Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ KẸDÒGÚN
Ìw ọ òyẹ̀,
Èmi òyẹ̀,
Òyèṣẹ̀ṣẹ̀ń làà bọ̀ lókè Ọmọ aráyéṣe bí ojúmọ́ lóń mọ́, Dífá
fún Ẹ̀ rùnlọ́jọ́ Àsọ Há ò bú fún Kele,
Wọ́n ní iṣẹ́ tí wọ́n fẹ́ jẹ́ yíí Kíí wọ́n jẹ láyọ̀ láì séwu Aṣọ
funfun kò rúbọ, Kélé nìkan ló rúbọ
Ïj ẹ́:Kélé rú o
Kélé tuu
Aṣọ pupa kò yọrùn
(Ifá ní kí a rúbọ nítorí Ikú)
Chapter 15
You do not shift. I do not shift.
Ọyẹ (the Shifty one) just started emerging from beyond;

The people of the world thought it was the beginning of the
daylight, the sunrise. Ifá divination was cast for one
hundred and seventy-five different color cloths.
It was also cast for Kele the red cloth.

They told them that there is a message for them to deliver.
They should deliver a message of fear.
The white cloth did not make an offering;
Kele, the red cloth, was the only one that made 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 to Egúngún, Ákúkọ
Adìyẹ, Aṣọ pupa, Aṣọ dùdù, Àti Aṣọ funfun, Epo pupa,
Obì orógbó, Atare,Ọtí, etc.
Àlàyé:
Ifá says that the client should make offerings to prevent
unnecessary death. The client will not die a group death.
He or she will be spared a group death.
Ọ̀ YẸ̀ KÚ MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN Ọ̀ pá gongo
lóńsajú Àgbọ̀n nini,
Ẹsẹ̀ méjìéjì lóńjí jadùỌ̀ nà gbòrògán-gbòrògán Dífá fún
Olóyè ile
Han lu kin fún Olóyè oko
Wọ́n ní kí wọ́n rúbọ
Kí wọ́n fi aṣọ ẹgbẹ́-jọdá rúbọ
Èsù àrírú,ẹgbà arútù
Ọjọ Ikú pa olóyè ilé
Ni ikú pa Olóyè Oko
(Ifá ní kí A rúbọ, kí a fi aṣọ àjọda rúbọ nítorí Ikú)
Chapter 16
It is a long stick that always leads the way of the person

that clears the dew. The two feet usually struggle to lead
on the footpath.
Ifa divination was cast for the teachings for the Chief of
the house. Ifá was also cast for the Chief of the village.
Both of them were told to make offerings with a group

dress;
They did not listen to the advice and there was a problem
with Eshu.
The day that Death killed the Chief of the town, the same
day Death killed the Chief of the village.
Ẹ bọ:
Make offerings to Egúngún, the ancestors. Àkùkọ, Adìyẹ,
Epo pupa, Obì, Orógbó, Atare, Oyin, Ohun jíjẹ. Make
offerings with a dress made by everyone (group dress).
Give away to the needy.
Àlàyé:
Ifá advises the client to make offerings to avoid
unnecessary death. A story was told of two friends who
were told to make an offering in order to avoid Ikú but
they did not listen. So when Death came, Ikú took them.
There is a dress that they all had a piece of.
III. ÌWÒRÌ MÉJÌ Intro
The Major 16 Odù of Ifa are the primary disciples of Ọ̀

rúnmìlà. In many of the Odùs, reference is made to the
ancients who brought the wisdom whose teachings guide
human beings to live in peace and harmony in the world.
The Odùs came to earth for the purpose of teaching a

sociology of life. They reveal wisdom about interpersonal
relationships, a positive character to enhanceone‟s life
with, respect for the elders and other people around us.
The Odùs came to teach humans how to relate with the
other creatures around us. The Odùs teach us about the
energies in the universe and the respect we should have
for them; such elements of the universe as the mountains,
the sea, the ocean, the forest and the earth.
As in other religious scriptures like the Bible or the

Qu‟ran, the Odùs revealed positive ways of life to
humans. For example, in Ìwòrì Méjì, chapter 14 says that
“if a young person should give respect to his Elders,
everything that he or she embarks upon will work out and
he or she will have a happy and long life.” (William
Bascom 1991: 37)
Also in Ìwòrì Méjì, the need for us to help one another is

expressed. In chapter 2 of Ìwòrì Méjì, it is determined that
though the hand of youth cannot reach the shelves, the hand
of the adult cannot pass through the neck of a gourd.
Therefore, the favor that a young person may ask of an
adult should not be refused. Each can do something unique
for the other.
In so many Odùs of Ifá there is always some knowledge as

to how we can co-exist in love, harmony and respect. In
this regard, one is reminded of the sociological
implications of Ifá.
ODÙ KẸTA: ÌWÒRÌ MEJÌ ẸSẸ̀ KÍNNÍ
Èw ọ̀ẹ̀mí, kò jọ èwọ̀ ìrókò
A dífá fún Àdán
Tí yóò maa lo reejiẹ̀míẹlẹ̀mí ka jé Àdán a ma jẹ́ ìrókò ló
fẹ́ràn kiri Sùgbọ́n èèwọ̀ ìrókò ló fẹ́ràn jù
Àdán wáá rí èwọ̀ igiẹ̀mí,
Ó sìí fẹ́ lọ jẹ̀ẹ̀
Ní ó bá kọrí sí ilé babaláwo
Ìwòrì méjì ni odù tí ó yọ si
Wọ́n ní kí àdán ó máṣe dé ibi èwọ̀ẹ̀mí Níọ̀sán gangan,
Wọ́n ní òru ni kí ó máa jẹ èwọ̀ẹ̀mí Wọ́n ní bí ó bá dé bẹ̀
lọ̀sán,
Wọ́n níẹlẹmi yíò fi kaǹnàkaǹnà pá á o Wọ́n ní èèwọ̀ẹ̀mí tí
aráyéń jẹ
Kò jọ èèwọ̀ ìrókò,
Tíí àwọn ọmọ aráyé kíí jẹ
Àdán kò gbọ́, ó gbéra níọ̀sán gangan: Ó lọ jẹ èèwọ̀ẹ̀mí;
Nígbà tíẸlẹ́mì ri i
Ó sì fi kannakánná pá á.
ẸBỌ: Ọ̀ pẹ̀lẹ̀ ni a ó fi bèèrèẹbọ rẹ̀:

Chapter 1
My forbidden fruit is not forbidden like that of Ìrókò.

Divination was cast for Àdán, the bat.
The bat was flying around attempting to pluck the fruit of
life from its tree, as he was used to doing with other fruits
that sustained 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 to inquire if it was
safe to eat or not. Ìwòrì Méjì was the Odù which resulted
for him in the divination.
He was warned not to touch the Emi fruit, In the heat of the
afternoon.
He was only to eat it at night.
He was told that the owner of the plant would kill him
with a sling shot if he were to go in the afternoon. They
told him that the fruit of theẸ̀ mi plant that people eat is not
the same as the Ìrókò plant. When the owner of the fruit
saw him,
He killed the bat with a sling-shot.
Ẹbọ:
The babaláwo will use the opele to ask which offerings to
make.
Àlàyé:
Ifa predicts that the client wanted to do something that they
should not do. The act could be very dangerous for the
client. He or she should yield to the advice of the
babaláwo and not do it. It may cause him or her their life.
Needless to say, one should be very careful not to do
something that will result in death. ODÙ KẸTA ÌWÒRÌ
MÉJÌ ẸSẸ̀ KEJÌ
Ọ wọ́ èwe kò tó pẹpẹ,
Ti àgbàlagbà kò wọ kèrègbè,
Iṣẹ́ èwe bẹ àgbà, kí í ó máṣe kọ̀;
Gbogbo wa ni a níṣẹ́, tí a jọ ń bẹ ara wa,
A dífá fúnọ̀rúnmìlà,
Èyí tí akápò rẹ̀ ó pè lẹ́jọ́ lọ́dọ̀ Olódùmarè
Olódùmarè wá ránsé síỌ̀ rúnmìlà
Pé kí ó wá á sọ ìdí tí kò fi gbé akápò rẹ̀
Nígbà tíọ̀rúnmìlà dé iwájú Olódùmarè,
Ó ní, òun sa ipá òun fún Akápò
Ó ní, ìpín, akápò ni kò gbọ́
Nígbà náà niọ̀rọ̀ náà tó wá yé Olódùmarè,
Inú rẹ̀ sì dùn wípé, òun kò dáẹjọ́ẹẹkùn kankan
NiẸlẹ́dà bá ní látiọjọ́ náà lọ
Ọmọ Ẹ̀ dá kan kò gbọdọ̀ dáẹjọ́ eekùn kan
Anìkàndájọ́, ò sèèyàn
Anìkàndájọ́, ò seun
Nígbà tí o kò gbọ́ tẹnuẸnìkejì
Kí lo dájọ́ṣe
ẸBỌ RÍRÚ: Patẹ́rẹ́ẹbọ ni a ó yàn, èyí túmọ̀ sí
orísirísiǹǹkan ni aayàn lẹ́bọ
Chapter 2
The hand of the youth cannot reach the shelf;
The hand of the adult cannot fit through the narrow neck of
the gourd.
The adult should not refuse the favor a youth asks.
We all have something we can do for others.
Ifa divination was cast forỌ̀ rúnmìlà and he is sued in the
Court of Olódùmarè.
Olódùmarè sends forỌ̀ rúnmìlà so that he may come and
explain why he does not favor his cash keeper.
When Ọ̀ rúnmìlà arrived to the presence of Olódùmarè, he

said that he had tried his best to favor his Akápò or cash
keeper.
It was the destiny of Akápò that prevented his success.
Olódùmarè understood, then, and was pleased not to have
made a wrong judgment.
From that day on, Olódùmarè, the Creator decreed that no

one should pass judgment on anyone without having first
heard both sides of the story.
The person who makes a one-sided judgment does not
honor justice.
Ẹbọ:
The babaláwo will ask for the offerings to be given.
Àlàyé:
One should not pass judgment without first examining the
situation clearly. One must hear both sides of a story
before deciding. Olódùmarè may punish such a person
who makes an uninformed judgment.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KETA Ọ̀ rọ̀ kíí gba àárọ̀,
Kí a fi alẹ́ sọ́ọ́,
A dífá fún òkókó níí yẹ̀lé,
Tí yíò bá ni túlẹ̀ yí wó,
Nígbà tí Olódùmarè fọ̀ síẹ̀dá èèyàn
Wọ́n kò rí ibi gbé
Nítorí pé ògédé omi ni ilé ayé
NiỌ̀ rúnmìlà bá lọ síọ̀dọ̀ olódùmarè
Olódùmarè wá fúnỌ̀ rúnmìlà niẹyẹlé mẹ́rin Àkùkọ adìyẹ
kan;
Àwọn ni wọ́n tan erùpẹ̀ inú agbọ́n
Tí olódùmarè sọ̀ kalẹ̀ láti òdeọ̀run
Ni gbogbo ayé fi di tigbó tijù bàyí
Ijó ni àwọn aráyéń jó
Ayọ̀ ni wọ́n ń yọ̀,
Wọ́n ń yin ìwòrì méjì, ìwòrì méjìń yin ifá
Wọ́n ní kínni yíò bá ni túnlẹ̀ yíṣe o,
Òkoko níyẹlẹ́,
Ni yíò bá ni tún ilẹ̀ yíṣe
ẸBỌ: Ẹyẹlé kan, Àyébọ̀ Kan, Àkùkọ kan, Epo,Ẹ̀ kọ, Obì,
Owó tí ó tó Awo jẹhun.
Chapter 3
A situation which should be addressed in the morning,
should not be left for the night. Ifá divination was cast for
Okokoniyẹlẹ, the hen;
[the one that will help to fix the world]
When Olódùmarè first created human beings,

There was no place for them to live because the world
was filled with water. SoỌ̀ rúnmìlà went to Olódùmarè,
who gave him pigeons and 1 rooster. These two were
responsible for spreading the soil in the basket.
Olódùmarè dropped from the heavens.

In this way the world turned into the jungle that it is today.
The people of the world began to dance and sing with
happiness. They were praising Ìwòrì Méjì and Ifá.
They were singing like this and asking for help to fix the
world. Òkoko Níyẹlẹ is the one who will help us fix the
world.
Ẹbọ:
1 pigeon, 1 hen, 1 rooster, palm oil, corn palp, kolanuts,
cash for the babaláwo.
Àlàyé:
Ifá says that when it is the time to do something, it should
be done in a timely fashion. One should not postpone what
needs to be done. Ifá explains the creation of the world.
Ifá also explains the beginning of something that will be
big and beneficial to many people.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸRIN Ará ìlú èédú

Mo dú lójú
Mo fi déẸnu
Moṣe Àgbọ̀n ìsàlẹ̀ wòrì wòrì
A dífá fún ògún, oníjà oòle
Níọjọ́ tí óń lọ sí okoọdẹ
Wọ́n ní kí ó rúẹbọ
Aṣọ dúdú kan,
Bùjẹ díẹ̀, ìpele irin
Mòrìwòọ̀pe àti ewéńlá ìrókò
Gbogbo rẹ̀ ni ògún rú
Àwọn awo rẹ̀ wá ní kó gbéẹbọ náà
Lọ sí àlà oko;
Níbi tí àwọn Àgbọ̀nrín gbéńjẹ Nígbà tí óṣe bẹ̀
Pa ìhánrán ìgalà kan
O ni kinni onibuje pa
Ẹ o wọ èkútú àti àtàn
Kín ni oníbùjẹ́ pa
Ẹ wo èkútú àti àtàn
ẸBỌ: Eku méjì,Ẹja méjì, àkùkọ kan,ẹmu agbè kan,ẹyẹlé,

aṣọ dúdú, mòrìwòọ̀pẹ, ìpẹ́pẹ́ irin,Ẹwà ilá, epo,ẹ̀kọ, 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), look of blackness.
Ifá divination was cast for Ògún on the day he was going
to the first hunt.
He was told to make offerings.

The babaláwo told him to take them on the way to a farm.
That is where the antelopes 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, Èkútú and Atan, the animals that Oníbùjé
has killed? Don‟t you see?
Ẹ bọ:
2 rats, 2 fish, 1 rooster, pliers, 1 pigeon, a piece of black
cloth, some palm leaves, a piece of metal, corn palp, the
leaves of okara, palm oil, corn palp, kolanut.
Àlàyé: Ifá says that the client is on his or her way to

achieve something. He or she should make offerings in
order to accomplish the mission. If the client makes the
offerings, he or she will have happiness.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KÀRÚN Loootọ, loootọ

niọmọdé kékeréń fi yanrìn mọ ilé Alákàn lọ kọ́ ilé tirẹ̀,
Bẹ́ẹ̀ ni ko fi ti omiṣe,
Àfẹ́bojo ní í walẹ̀ tirẹ̀ ní wọ̀ndoro wọ̀ndoro; Ilé Afebojo
gboyè, ó gbàtẹ́
Bẹ́ẹ̀ ni kò gbọdọ̀, ó gbàtẹ́
Eku kéreké ní í kólé tirẹ̀,
Wọ́n á dorí kodò lódodo
Ọ̀ kanṣoṣo èjìwòrì,
Lọ la igbóọlà sílẹ̀
Àwo wọn ní ilé olófin,
Ẹ̀ gùn tí mo gùn, kò sá íṣe
Èpèè mí, kò sá í jà
A dífá fún kékeréọdẹ,
Àti òfìràn òkója;
Wọ́n ń lọ ree dé igbó ìwòrì
Níọ̀sán gangan
Wọ́n ní kí wọ́n kó maa lọ dẹ igbó náà
À fí bí wọ́n bá rúbọ dáradára
Sùgbọ́n òfinràn òkója kò gbọ́
Ni ó bá múnra níọ̀sán gangan
Ó sì wọ inú igbó Ìwòrì
Bí ó ti wọ inú igbó náà
Ni àwọn iwin bá da kíjìpá wáákà bó ó lórí A ó tiṣe mọ
òfinràn òkojà, òun lań pèẸkùn Kíjìpáẹbọ Ìwòrì tí kò rú
niẹkùnń gbé kiri di òní
ẸBỌ RÍRÚ: (Ifá sọ pé aṣọ òfì tí a ní, niẹbọ, pẹ̀lú ǹǹkan

míràn tí ifá bá tún gbà)
Chapter 5
It is true that the Children used to make sand houses.

It was the crab that built his house without considering the
water.
Àfìnbojo, an animal, is the one that digs a hole to make his
house (wọ̀ndọ̀rọ̀-wọ̀ndọ̀rọ̀) The house of Àfìnbojo can
accommodate and hide the tray
But the Àfìnbojo cannot be King.

A small rat usually makes his house hanging down from
the tree. Èjìworì was the only one to clear the road to
prosperity; One of the priests in the house ofỌlọ́run.
The thing that I say shall come to pass.

The curse that I make shall manifest;
Ifa divination was cast for a young hunter, And the
disrespectful apprentice, Òfinran ọkọja. They both went to
hunt in the forest of Ìwòrì Méjì.
They were told not to go hunting in the forest

In the middle of the afternoon without first making the
proper offering and ritual.
But the Òfínrànọkọja did not listen to the advice of the
babaláwo, and prepared himself for the hunt in the middle
of the afternoon.
He then entered the forest of Ìwòrì.

The ghost in the forest captured him in a special woven
cloth, kíjìpá wàkà, which looks like leopard fur. How do
we know how the disrespectful apprentice is?
It is the leopard.
It is that special cloth that was told to the Òfinrànọkọja.

What he refused to offer as a sacrifice in the beginningis
what the leopard is wearing still. That is the leopard‟s fur.
Ẹ bọ:
Ifá says it is a piece of woven cloth that one has that
should be offered as a sacrifice. The babalawo will use
the opele to ask for the rest of the offerings.
Àlàyé:
Ifá advises the client to make an offering before he or she
sets out on a mission. The client should yield to the advice
of the babaláwo so as not to regret or get captured like the
leopard. If he or she does not listen to the advice, the
repercussions might remain with them forever. That is why
even today, the leopard is still hunted for his fur.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸFÀ
Ẹ̀ là torofínní torofíní,
Ẹ̀ là torofìnì torofìnì,
Ẹ̀ là tooròdò,
Ẹ̀ là pondewure
Agbe máa gbóhùn mi ròkun Àlùko máa gbóhun mi i rọ̀‟ọ̀sa
Ọ̀ kànlèlógún òrìṣà,
A dífá fúnỌ̀ kànbí,
Tí wọ́n ó fi lédù oyè nílé baba rẹ̀ Wọ́n ní ire ajé yíò tó
lọ́wọ́
Wọ́n ní ireọmọ yíò to lọ́wọ́
Ifá ní bí ó bá jẹ́ kíre aje tó mi lọ́wọ́ Àtẹ́wọ́ọ miẹ̀wá
Àpárí í miń o mun sin o ní mòkun Ní iléẹri, ni mobáọ̀tún
Ni ile eri, ni moba òtún
Ní ilé eléjelú
Ọmọ erin tíí fon kííkan
Gbùrù lẹ́yìn Ijù Àlọ̀
Ọ̀ rúnmìlà jẹ́ kí ó rú ó tó
Jẹ́ ki n rú ó gbó
ẸBỌ: Orógbó, Obì, Ataare, Àkùkọ kan, Eku Ẹja, ,Ẹ̀ kọ,
Epo, pẹ̀lú Owó Awo.
Chapter 6
Ẹ̀ là (Ọ̀ rúnmìlà) tòrófínni tòròfinni (very clear and neat)

Ẹ̀ là (Ọ̀ rúnmìlà) fórófinni tòròfinni
Ẹ̀ là, the one who goes down to the river.
Ẹ̀ là, the one that blesses [pondewure]
Agbe, the special bird, carry my voice across the sea.
Àlùkò, the special bird, carry my voice across the ocean.

The 21 mortals.
Ifa divination was cast forỌ̀ kànbí, first child in the family
usually male. The one that they propose to make Chief of
his father‟s lineage.
They told him that the prosperity of children will come

into his life. Ifa if you let the prosperity of money come in
my hands; My ten fingers, my whole hands.
My head is what I will use to worship you at the shrine of
Olókun. In the house of Olúeri;
In the depth of the sea.
In the house of Yem ọja. At the cool place

At the house ofẸlẹjẹlú
The son of the elephant that roars immensely;
The elephant that rules the forestỌ̀ rúnmìlà me carry you
for a long time. Let me carry you until you reach old age.
Ẹbọ:
Bitter kola, kola nut, guinea pepper, 1 rooster, 1 rat, 1
pigeon, corn palp, cash for the babaláwo.
Àlàyé:
Ifá predicts blessings and prosperity for the client that
consults Ifá. He or she will be appointed to a very
important position in life. If the client makes the offerings
they will receive many blessings from Ifá. In return for all
the blessings the client should worship Ifá, for a long time.
He or she should worship Ifa for the rest of their life.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KEJE
Ìwòrì worì worì

A dífá fún alágbẹ̀dẹ ìmògún Tí ó máa fi irin jona
Nítorí pé óń wẹjuwẹmu Tí kò sí lè kojú mọ́ṣẹ́ tíń ṣe
Nígbà láéláé, bí alágbẹ̀dẹ bá ti ki irin bọná
Biọwọ́ wọn bá ti rírí
Wọn a fiọwọ́ bomi
Wọn á fọ̀ọ́ nù
Sùgbọ́n nígbà tí wọ́n báǹ ṣè éyi,
Irin á ti jóná bàjẹ́
Kò sì níí dára mọ́, fún ohun tí wọ́n fẹ́ẹ́ rọ,
Alágbẹ̀dẹ Ímògún wáá mú óókan pẹ̀lú èèjì
Ó kọrí sọ̀dọ̀ Ìwòrì
Láti lọ bèèrè ohun tí yóoṣe,
Iwori ni ko si ohun ti yooṣe
Ju pé kó ma fiọwọ́ bọ́jù àtiẹnu,
Lẹ́hìn ìgbà tí ó bá parí isẹ́ẹ́ rẹ̀ ní alẹ́
Kí ó wá lọ ọ wẹ̀
Alágbẹ̀dẹ Ìmògún síṣe bẹ́ẹ̀, iṣẹ́ rẹ̀ sì dára
Nígbà tí wọ́n bíí pé, níbo ni ó ti rí ògùn rẹ̀ṣe
Tí irin rẹ̀ kò fi jóná mọ́
Alágbẹ̀dẹ ìmògún ní, Bí ó sí Ìwòrì, tó ní kí n du lójú Kíí n
dú lẹ́nu, kí óẹe àgbọ̀n ìsàlẹ̀ wòrì wòrì
Gbogbo irin ìbá ti jóná tán.
ẸBỌ RÍRÚ:
(Eku méjì,Ẹja méjì, Obì, Epo,Ẹ̀ kọ, Àyébọ̀ adìyẹ, àrúbofà)
Chapter 7
Ìwòrì worí worí, the one that watches the head.

Ifa divination was cast for the Blacksmith at the shrine of
Ògún; The one that usually burns his metal work;
Because he was too busy cleaning and washing his face.
Because he was too busy washing his mouth and nose; He
was not paying attention to his work,
In the past times when a Blacksmith was making metal
work, If his hands get dirty,
They usually put their hands in water and wash them.

But while they were cleaning and washing their hands, the
metal work will start burning and damaging. It will no
longer be good, for what he needs it for.
The blacksmith of Ìmògún then added two plus three.

He went to Iwori to ask him what he should do.
Iwori told him that there is nothing he could do, other than
to use his hands to wash his face and nose.
After he had finished his work in the evening, he went to

take a bath.
The blacksmith of ìmògún listened to the advice.
Then his work began to look good.
When people asked him where he made his medicine that
enhanced his work so, he said that if it had not been for
Iwori who had asked him to stay black in the face and
mouth, and stay dirty on the chin, all his work would have
been burnt.
Ẹbọ:
2 rats, 2 fish, palm oil, corn palp, 1 hen, a thing that Ifá
likes.
Àlàyé:
Ọ̀ rúnmìlà speaks of a person that does not give 100%
attention to his or her work. Instead of finishing his work
first, he or she is too busy worrying about the way he or
she looks. Meanwhile, the work is neglected to the point
of spoiling.
If the client can face his or her work squarely, he or she
will succeed in the work and be happy regardless of how
difficult it is.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KEJO Òde kún, òde kò

kún títí
Ìmọ̀ òde jọ, kò jọ jìnà,
A dífá fún Ìwòrì,

Tí óńlọ tọ òde nífá,
Wọ́n níẹbọ kí ó jọ títí, ní kí óṣe
Òde gbọ́, òde kò rú,
Ọmọọ ree jọ tán,ọmọ rẹ̀ń túkáá lọ
Òde kan títí òde di alẹ́
Ọ̀ gànjọ́ gan, òde rú hánún
Àwọn olóde-o-mọ-kú-òde,
Wáá já sáárín òde
Wọ́n kígbé bíí tótó,
Wọ́n ní, Ààjìn jìn,ẹ máa túká lọ
Ni gbogboọmọ òde bá túkáá lọ
À ṣé rírúẹbọ ní í gbe ni
Àìrú kí í gbèyàn
Kò ì pẹ́, kò ì jìnà
Ẹ wá wo ifá awo kì
Bí óṣe ń ṣẹ
Bí óṣe ń ṣẹ.
(ẸBỌ RÍRÚ: Àkùkọ kan, àyébọ̀, eku,ẹja,ẹ̀kọ, ọ̀pọ̀ ìgbín,
obì pẹ̀lú owó ọ̀kẹ́ mọ́làjlélógín.
Chapter 8
The Surroundings were full but not for long.
The plans for the Surroundings were going well but not for
long.
Ifa divination was cast for Iwori;
He was going to initiate the Surroundings
Ifa responded that the Surroundings should make offerings.
So that it will have joy and wellbeing for a very long time.
The Surroundings heard the advice but ignored it.

Afterwards the children of Ode finished dancing.
They dispersed into the Surroundings where it was full of
nighttime.
The night set in and the Surroundings became thin;

Awo Olóde was there alone descending into 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 Surroundings dispersed then.
Oh, yes, making the appropriate offerings befits one.
And not making the appropriate offerings does not befit
one‟s life; It‟s not far.
Come and see the predictions of the babaláwo As it comes

to pass. As it comes to pass.
Ẹbọ:
1 rooster, 1 hen, snail, kolanut, corn palp, 430 cowries,
the equivalent in money.
Àlàyé:
Ifá advises that it is always good to yield to the advice of
the babaláwo. It might seem fine in the beginning not to but
if the client does not follow the advice of Ifá things might
go wrong and it might become too late.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸ̀ SÁN
Èrú ọkọ́ ni orí

Kò ní mùndùnmúndùn A dífá fún Èjì koko,
Èjì ìwòrì tí óń lọ sì òdeỌ̀ yọ́ Wọ́n ní kí ó rúbọ
Ẹyẹlé méjì,Ẹyin adìyẹ méjì, ÀtiẸgbẹ̀ ẹ́ dọ́gbọ̀n,
Wọ́n ní kò ní rí ibi níbẹ̀ Wọ́n ní òun kò ní jẹ
Ká rí ibi
Chapter 9
The head is just like the knuckle of the hoe

It has no soft parts.
They cast Ifa divination for Èjìkoko (Èjìworì)
Èjì Ìwòrì was going to the town of Ọ̀ yọ́ and there he
was told to make offerings.
2 pigeons with 2 hen’s eggs.

And 1,980 cowries as the equivalent of money.
They said that he would not see or meet negativity
there; They said that he would see and meet with
positivity there instead. Ifa affirmed that he would
prevent Èjìkoko from seeing negativity.
Song: Ojú Awo kíí ríbi Èjìwòrì Ojú Awo kíí ríbi
Èjìwòrì
Ẹbọ:
2 pigeons, 2 hens, money for the Babalawo
Àlàyé:
Ifa predicts that the client is going on a journey. In
order for the client to experience positivity on his or
her journey, he or she should make offerings so as not
to run into negativity.
ÒRÌNÀ (ORIN AWO) OJÚ, AWO KÍÍ RÍ IBI, ÈJÌ

ÌWÒRÌ, OJÚ AWO KÍÍ RÍ IBI, ÈJÌ ÌWÒRÌ.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸ̀ WÁ
Ìpé ǹpé ojú kò ní enini
Àgbàgbà irun àgbọ̀n
Kòṣe lòólòó
A dífá fún ojú
Nígbà tí óń lọ sí òde Àpéré Àpéré ní orúkọ tí oyèń jẹ́
Ẹyẹlé méjì àtiọ̀gbọ̀kànlá owó Wọ́n ní kó ní rí ibi
Nígbà tí ojú ń bọ̀ ní òde àpéré Ó tọ àwọn babaláwo lọ,
Kí ojú rẹ̀ máá rí burukú ní òde ayé Wọ́n ní kí ó múẹyẹlé
kan
Kí ó fi kan ojú òsì
Kí ó fiẹyẹlé kejì kan, ojú ọ̀tún, Ifá ní kí a rúẹbọ
Chapter 10
The eyelids do not collect dews.
The old beard does not look curly and shine Ifá was cast
for the eyes.
When the eyes were going to the Outskirts of expression,
they were told to make offerings of two pigeons and 2,200
cowries equivalent in money.
The eyes were told that they would not see negativity.
As the eyes approached the Outskirts of expression, they
went to see the babaláwo.
They were told to make offerings so that they would not

see negativity in the world. They were told to take one
pigeon and to touch the left eye with one of the two
pigeons. To use to the second pigeon to touch the right eye.
Ifa says the client should make offerings;

Ifa predicts that the client is going on some sort of journey,
so as not to experience negativity.
Ẹbọ:
2 pigeons and 2,200 cowries equivalent in money.
Àlàyé:
It predicts that the client who receives Ìwòrì Méjì in a
reading should make these offerings to prevent negativity.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KỌKÀNLÁ
Ẹ sin jí ní Òwúrọ̀,
Ó kó gbìnrìngbìnrìn síẹnu
OÒrùn gbabiṣéréṣéré wọlé Ọlọ́run yí osù lé àtété (òkè)
Ọlọ́run ní Olódùmárè yí osù àtété Òsùmàrèẹ̀gọ̀ gbójú
ọlọ́run
Ó tàn yanranyanran,
A dífá fún idẹ, han lúkín fún Òjé A bu fún irin tííṣe ọmọ
Ìkẹ́hìn wọn, Wọ́n ní kí wọ́n ó rúbọ aìkú,
Idẹ àti Òjé rúẹbọ, sùgbọn irin kò rú. Irin ní irọ́ ni wọ́n ń
pa, ó níọlọ́run ti parí iṣẹ Koko ni ara Idẹ àtiỌ̀ jéń le,
Sùgbọ́n lẹ́hìn ọdún màrún, ara irin kò dá, Ó wá bẹ̀rẹ̀ sí ní
dípẹtà, óń bàjẹ́,
Ifá níọlọ́mọ kí awọn mẹ́ta rúbọ tàbíọmọ ìyá mẹ́ta Nítorì
àbígbẹ̀yìn wọn.
Chapter 11
The horse wakes in the morning with a chain in his mouth.
The sun shines through the cracks of the house. God puts
the 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 younger brother of both
Brass and Lead. They were told to make offerings to
prevent their death.
Brass and Lead make their offerings but Iron did not.
Iron told the babalawo that he was lying.
God finished all the work on him so that there was nothing
left to be done. Brass and Lead were feeling fine.
But after five years Iron fell sick.
He began to rust and spoil.

Ifa says that three children from the same parents should
make offerings because the youngest one of them will get
sick or die unexpectedly otherwise.
Ẹbọ:
Ram, plantain, palm oil, kolanuts, oti or palm wine.
Àlàyé:
The client might be one of a group of three children of the
same parents. They should make offerings so that the
youngest one of them could be prevented from negativity
or death. He or she should not ignore the advice of the
babaláwos. If he or she does, death or sickness is a
possibility.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KEJÌLA
Ọ̀ sán awo ìtòrì

Polo awo ìlúgúń,
A dífá fúnỌlọ́fin òde àwòfín,
Wọ́n níǹkan rìbìtì
Yíò jábọ́ làti ojú ọ̀run,
Yíò sì dá sí kélekèle
Wọ́n ní kí apá rẹ ó lè ka
Wọ́n kò rú ẹbọ,
Ifá ní kí ó rú ẹbọ nítorí èèyàn mẹ́ta
Kíẹkún máá ba wọlé
Ifá ní kí àwọn ará ilé òkú
Máá sunkún, kí òkú mìíràn máa ba kú
Nígbà tíỌ̀ rúnmìlà lọ síẹ̀hìn odi
Ó fi àwọn ọmọ rẹ̀ọkùnrin sílé lọ
Nígbà tíọ̀rúnmìlà lọ tán
Àjàkálẹ̀ àrún wọ̀ ìlú
Nítorí kò síỌ̀ rúnmìlà nílé la dá ifá
Àwọn ọmọ rẹ̀ọkùnrin yíí tọ àwọn babaláwo lọ
Láti dá ifá, bí àjàkálẹ̀ àrùn náà kòṣe ní kan àwọn títí bàbá
àwọn yíò fi dé, wọ́n ní kí wọ́n rúẹbọ
Wọ́n ní kí wọ́n rú ewúrẹ́ kọ̀ọ̀kan, èkírí kọ̀ọ̀kan, eku méjì-
méjì,ẹgbààfà , ẹgbààta, Orúkọ àwọn ọmọ Ọ̀ rúnmìlà ni
i. Apó-oró
ii. Apó le jà
iii. Ẹjẹmọ olówọnràn
iv. Fèyíṣègbè
v. Wọ̀mílójú
Chapter 12
Ọ̀ sán, the sun or daylight, awo ìtòrí, the ability to see.

Polo the awo of Ìlúgùn, a town,
Cast Ifá for the owner of the palace of the outskirts of
Àwòfín, meaning „careful look‟. He was told to make
offerings.
They said that a round thing will fall from the sky and
break into pieces. In order to be able to contain it, the
client is advised to make offerings in the name of the
people so that there will be no reason to lament.
Ifa says that the relatives of the deceased one should not
cry so as to prevent another death. WhenỌ̀ rúnmìlà went
on a journey, he left his sons in the house.
AfterỌ̀ rúnmìlà was gone, a serious virus spread
throughout the town.
SinceỌ̀ rúnmìlà was gone, the people decided to divine.
The children ofỌ̀ rúnmìlà went to the babaláwo to make a
divination.
They wanted to know how to protect themselves against
the virus until their father returned. Ẹbọ:
They were told to make offerings of 1 goat each, 1 piece
of meat, 2 rats each, 12,000 cowries equivalent to each
and 6000 cowries equivalent each;
The names of those children ofỌ̀ rúnmìlà are:
1. ÀpòỌrọ̀
2. Apò-lẹ̀-jà
3. Ẹjẹmọ Olúwọ́nrán
4. Fèyísègbè
5. Wọ̀mílójú
Àlàyé:
The client should make offerings in order to prevent
sickness or group death such as that caused by AIDS or
another viral epidemic. He should abide by the advice of
the babaláwo.
After they took all the offering items to the babaláwo, they
insisted that the babaláwo sacrifice all the goats asẸbọ.
All the children ofỌ̀ rúnmìlà did that except for the
youngest of them called Wòmílójú who told the babaláwo
to do what he saw fit when the virus came after the
sacrifice of all the goats. It affected or killed everyone in
the town except Wòmílójú, the youngest son ofỌ̀ rúnmìlà,
the only one who had listened to the advice of the
babaláwos.
The spirits came to Ọ̀ rúnmìlà and instructed him to go

back home because something was happening there. Ọ̀
rúnmìlà was very sad to find out that all his sons had died
except for the youngest one. Èṣù‟s and Ọ̀rúnmìlà‟s friends
tried to console him.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸTÀLÁ Ọ̀ rúnmìlà ní ó

di sii
Mo ní kíẹni rò yẹ̀ ibá
Ó ní kí aṣọ Omi dá
Kí á ma ba dá omí sí àlejò lára
Mo ní àlejo wo ni o?
Ó ní àlejò ajé, Aya,Ọkọ, Ọmọ àti Oyè Ifá ní Òun rí ire
àlejò
Ire ajé, ire aya tàbíọkọ àti ire oyè
Chapter 13
Ọ̀ rúnmìlà said that it had become sii, or the throwing of

water;
I said for a person to duck and be careful throwing water
so that he does not throw in on an arriving visitor. I asked
which visitor it might be?
He replied that the visitor of Ajé or money, Aya or
wife,ọkọ or husband,Ọmọ or child, Oyè or Chieftaincy.
Ifá says that he saw the prosperity of a visitor,
The prosperity of money, the prosperity of a wife or
husband, and the prosperity of the Chieftaincy or oyè jíjẹ.
Ẹbọ:
Obì kolanut, orógbó, money for the babaláwo, 1000
cowries.
Àlàyé:
Ifá predicts thatỌ̀ rúnmìlà sees the prosperity from a
visitor that will bring good things in life. Among them
money, a new wife, a husband, a child and a position in
life. The client should be nice to a visitor that might come
into his house and treat him well because the visitor may
bring good luck.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸRÌNLÁ Bíọmọdé bá

tẹríba fún àgbà
Ohun gbogbo tí ó bá dáwó lé,
Á má gún gérégé
Ìwà rẹ̀ á sí ma tutù pẹ̀sẹ̀pẹ̀sẹ̀;
A dífá fúnọmọ oníwà pẹ̀lẹ́,
Tí kòṣe Àfojúdi sí ìyá tàbí bàbá
Tí ayé rẹ̀ dùn jọjọ.
Chapter 14
If a youth gives respect to the elders everything that he or

she embarks on will be a success. The person who does
not disrespect his mother or father will have a very calm
character and peace of mind. His or her life will be filled
with joy.
Àlàyé:
Ifá advises the client to have a good and calm character.
Ifá says that the client‟s life will be good and he or she
will have success in his or her life.
Ifá also advises that the client should have respect for his
or her parents so that his or her life will be long and
happy.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸDÒGÚÐ
Adégùnl ọ́là lawo Eléréé

Ìbídùnrín lawoỌ̀ kiń orí ata
Gàngàndó lawo iléọlọ́ta,
Àwọn ni wọ́n dífá fún Ọ̀ rúnmìlà
Nígbà tí ire gbogboń lọ lóde tí kò ya ilé
Wón ní kí ó múra síẹbọ níṣíṣe,
Ó gbẹ́bọ ó rúbọ,
Ifá ní odó ló ní kí ire ó wá bami dó,
Sìgí bàyí ni ìwòrì méjìń dúró lójú ọpọ́n
Àbo ní boọlọ́jà lójú
Tí ó fi máań fi ireọwọ rẹ̀ tọrọ;
Kò ì pẹ́, kò ì jìnnà,
Ire gbogbo wá ya dé tururu
Chapter 15
Adégùnl ọ́lá is the Awo of Eléree Ìbídùnrín was the Awo

of oko, a beautiful bird on top of the pepper tree. Gàngódó
was the Awo of the house of IléỌlọ́ta
They were the Babaláwo that cast Ifa divination forỌ̀
rúnmìlà.
When all the goodness was passing by and did not branch
to the house ofỌ̀ rúnmìlà,Ọ̀ rúnmìlà was asked to make
offerings and so he did.
Ifa says that Odó, or mortar, was the one that asked for
prosperity to settle down with me. The figures made on
theỌpọ́n Ifá, the divining tray for Ìwòrí Méjì were very
steady.
Abo is what covers the face of the market seller when he
or she gives away his or her profits. Not too far in the
future, prosperity will come in abundance.
Ẹbọ:
Corn, black eye peas, peanuts, palm oil, 2000 cowries
equivalent in money for the babaláwo.
Àlàyé:
Ifá says that the client should make sacrifice so that good
things can come into his or her life. Prosperity of wealth,
children and all good things in life.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸRÍNDÍNLÓGÚN

Èrúkọ ìdí ní fẹ̀yìn jọ ìpàkọ́ ààyà
Ló dífá fún Eléjì ìwòrì tí yíòṣẹ́ igbá kẹta Odù wáyé Oṣó
loun kò ní jẹ́ kó gbélé ayé,
Àjẹ́ loun kò ní jẹ́ kó gbélé ayé,
Ifá ní tí ó báṣe bií tiọmọ tòhun bá ni,
Ibi tí a ní kí gbégbé ó ma gbéé
Ibẹ̀ ni gbégbéń gbé
Ibi a ní kí tẹ̀tẹ̀ ó má tẹ̀,
Ibẹ̀ ni kò ní sàì tẹ̀,
Ibi a ní kí èkùyá ó máa balẹ̀
Ibè ni gbé hewú orí gbúrúgbúrú,
Ifá bí mo bá kú, ó diọ̀run rẹ,
Àyàfi bí o bá le mọ kò,
Àyàfi bí o bá le walẹ̀
Ifá bí mo bá kú,
Ó dọrùn rẹ o.
Chapter 16
The wooded part of the hoe resembles the back of a

monkey‟s head.
Divination was cast for Eléjì Ìwòrì which is the third of
the Odùs to come into the world. The witches say that they
will not let Iwori live in the world
Ifa says if it is his own child, Ìwòrì Méjì, he will live in
the world
Wherever we say Ewé gbégbé, a plant should not leave
There are gbégbé leaves.
Where they tell Tẹ̀tẹ̀ not to grow; there is where Tẹtẹ
grows.
Ẹbọ:
1 rat, 1 fish, some tẹ̀tẹ̀ leaves, 1 hen, 2000 cowries
Àlàyé:
The client should make offerings so that the people of the
world will not disturb him or her from achieving their
goals. In order that the enemies of the client do not drive
him or her away from his or her place. If the client makes
offerings he or she will be able to do all the good things in
life and accomplish his or her mission.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KẸTÀDÍNLÓGÚN
Ìwòrì méjì ló rú túú lójú ọpọ́n

Ló dífá fún yèyé Abíyegbè
Èyí tó fẹ̀hìntì, tó n fẹkún sún„ràhúǹ ọmọ, Ó ríọmọ lẹ́yìn
adìyẹ òkòkó
Ó bú síẹkún
Ó níẹyẹ okoṣe tún ń bímọ ju ni lọ? Wọ́n ní kí ó rúbọ,
Ó gbéẹbọ, ó rúbọ,
Èrò ìpó,
Èròọ̀fà,
Ẹ wá bá ní ní jẹ̀bútú ọmọ,
Àrọ́mọ gbéọmọ pọ̀n ni ti aya awo Àrọ́mọ gbéọmọ pọ̀n ni
tíṣiṣẹ́gún Àrọ́mọ gbéọmọ pọ̀n ni tí aya awo
Chapter 17
Ìwòrì Méjì was the Odù that appeared on the Ifá tray
When Ifá was cast for the mother of Abíyegbe, the one that
rested his back as she began to cry because she did not
have any children.
She saw the baby chicks behind the mother hen.
She started crying;

She bemoaned the fact that the birds in the forest had more
children than she did. She was told to make offerings and
perform rituals.
She listened to the advice of her Babaláwo and made the
sacrifices.
The people of Ọ̀ fà, let people come and find me in the

midst of a lot of children. Having children to care for is
the way of the wife of the Herbalist; Having children to
care for is the way of the wives of the babaláwo.
Ẹbọ:
10 chicken eggs, palm oil, kolanuts, Akara, bean cake
Àlàyé:
If the client that Ìwòrì Méjì came to is a woman, she
should be looking to have children. The client should
listen to the advice of the babaláwo and make offerings
and rituals. If the client does so, she will be blessed with
a lot of children.
Children are also representative of other blessings in life.
With the advent of children, the parents will receive more
sympathy from people and therefore get more help. All the
good things that come in to the life of the client will
increase his or her prosperity.
ODÙ KẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KEJÌDÍNLÓGÚN
Esinsin ló gorí odó

Ó ṣèdí mọ̀gbọ̀nyìn mọ̀gbọ̀yìn, Ló dífá fún ìkòkò
Tíń lo rée jẹ ológun lóde ìgódó Wọ́n ní kí ó sàkálẹ̀ẹbọ
níṣíṣe Ó gbẹbọ tí ó joyè tán,
Ó wáń jó, ó wán yọ̀,
Ó ní, Àwa jó ó,
À wań yọ̀,
Àwa jẹ ológun lóde ìgódó ni Mọ̀ọ̀rẹ̀
Chapter 18
Èsìnsìn, an itching plant, was the one that climbed to the

top of the river. He has his roots (mọ̀gbọ̀nyìn-mọ̀gbọ̀nyìn)
grounded.
He cast Ifá for the pot, Ìkòkò.
He was to be made the Chief of the army in the city of
Ìgòdò.
He was asked to make offerings and rituals; He listened

and he was made Chief. He was dancing and he was
happy. He says we are dancing and very happy.
I have become the Chief of the Army of the City Ìgòdò. I

am very grateful.
Ẹbọ:
1 rooster, kolanuts, bitter kola, 1,600 cowries.
Àlàyé:
The client will become a very important person in the
community. He or she should make offerings and rituals so
that he or she will take on that position. He or she will
become a Chief or a very important person of authority.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ KỌKÀNDÍNLÓGÚN

Ẹni a bá wá òde,
Ni a bá lọ ilé,
Ẹni ajá bá wá,
Ni ajá bá lọ,
Dífá fún Èjìkoko ìwòrì
Níjọ́ tóń tí ìkọ̀léọ̀run bọ̀ wá sí ilé ayé Wọ́n ní kí ó
sàkàlẹ̀ẹbọ níṣíṣe
Wọ́n ní kí ó máa bọ ifá,
Wọ́n ní bí ó bá ti bọ ifá tó
Ni ifá yíòṣe gbè tó
Ó gbẹbọ ó rúbọ
Ïjẹ́ ifá tẹjú mọ́mi
Kí ó wò mi ire,
Èjì kókó ìwòrì
Ifá tẹ ojú mọ́ mí, kí ó wòmí ire,
Bó bá tẹjú mọ́ mi
Màá lówó lọ́wọ́,
Èjì koko ìwòrì,
Ifá tẹjú mọ́mi, kí o wòmí ire;
Bí o bá tẹjú mọ́ mi
A ó bímọ lémọ
Èjìkoko ìwòrì, ifá tẹjú mọ́mi kí o wòmí ire Bí o bá tẹjú
mọ́ mi,
A ó rí ire gbogbo,
Èjì koko ìwòrì,
Ifá tẹjú mọ́ mi, kí o wòmí ire
Èjì koko ìwòrì
Chapter 19
The person that one came out with, is the person that one
goes back home with; It is the one that the dog comes with
that he leaves with.
Ifa divination was cast for Èjì kókó Ìwòrì,
The day Èjìkókó Ìwòrì was coming from heaven into the
world.
He was told to make offerings to Ifá;

They told him that the more he worshipped Ifá and made
offerings to Ifá, the more Ifá will bless and favor him.
Èjìkoko Ìwòrì listened and made the offerings.
So Ifa watched over me and brought me prosperity,
Èjìkoko Ìwòrì; Ifá, if you look at me, I will have money in
my hands; Èjìkoko Ìwòrì, Ifá looks at me and sees me with
positivity.
If you look after me, I will have more children; Èjìkoko

ìwòrì;
Ifá looks at me in goodness, if you look after 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 from the babaláwo and
learn how to pray with them.
Àlàyé:
In Èjìkoko Ìwòrì, Ifá says in the Odù that the client should
learn how to worship Ifá and pray with Ifá. The client
should learn the activities of Ifá. The more the client
works and worships with Ifá, the more he or she will
receive blessings and prosperity from Ifá.
ODÙ K ẸTA ÌWÒRÌ MÉJÌ ẸSẸ̀ OGÚN Ògòdò òwú o

gbókè odò
Ó payín keke sí ólóko
Dífá fún aláǹtakùn
Tí 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 Bí idán bí idán ni

moṣe tí mo fi bímọ, Bí idán bí idán ni moṣe tí mo fi níre
gbogbo Ògòdò òwu gbókè odò, ó payín keke sólóko
ÀLÀYÉ: Ifá ní a rúbọ, kí a ma ba rí ìnira, kí a lè ní ire

gbogbo pẹ̀lú sùúrù àti àláfìà.
Chapter 20
(Ògòdò Owó) The cotton tree stands on the top of the

river, showing off its white teeth to the farmer. Ifá
divination was cast for the Spider, the one who will be
doing everything like magic; It is like magic I made that
brought me riches.
It is like magic I made that brought me my wife. It is like
magic I made that brought me children; It is like magic I
made that brought me prosperity.
The cotton tree stands on the top of the river, showing off
its white teeth to the farmer.
Ẹbọ:
2 white pigeons, kolanuts, 1 white yam, 1000 cowries.
Àlàyé:
Ìwòrì Méjì says that the client will be able to have
success in life like a magic other people will not
understands. He or she will be able to make things
manifest. Just as the Spider makes its webs, it is like
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 children like magic. All goodness will come to
the client like magic.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KÍNNÍ Ilé ni mo jòkó sí,

Ni gbogbo ireń wọ́ turuturu wá á bá mi Ọ̀ dẹ̀dẹ̀ ni mo jòkó
kà,
Gbogboọrọ̀ń wọ́ turuturu wá bá mi,
Mo jòkó àinárò
Mo ríre ọrọ̀ tó pọ̀ rẹgẹdẹ

A dífá fún odi, tíń sáwo lọ sí òde òkò Ó jòkó ó fiẹ̀yìn tí igi
akòko
Ìre gbogboń dà wá o
Ìgìrìrì, ìgìrìrì,
Ibi a fiyọ̀ sí ni iyọ̀ọ̀ somi sí
Ire gbogbo dà wá o,
Ìgìrìrì, ìgìrìrì,
Òkè kíí yẹ̀ tíí fíi gbaẹbọ tirẹ
Ire gbogbo dà wá o,
Ìgìrìrì, ìgìrìrì
ẸBỌ: (EKU,ẸJA, EWÙSÁ, OBÌ, EPO,Ẹ̀ KỌ, Ọ̀ KẸ́
MẸ̀ SÁN 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 all treasures pour over
me.
I sit comfortably without standing.
I see prosperity in treasures of abundance;
They cast Ifa divination for Òdí Méjì as Ifa was going to
practice in the city of Òkò.
He sat along the way at the foot of an akòko tree to rest his
back.
All prosperity pours towards me (gìrìgìrì) in abundance.
It is where we leave salt that salt melts and turns to water;
All prosperity pours towards me in abundance
Igìrì-igìrì (sounds of pouring)
The mountain does not shift as it receives its offerings. It
remains constant.
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 the client wherever
he may be. He or she will stay put without mourning or
walking around.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KEJÌ Odi kii jẹ àdí,
Awo wọn nílé kétu
A dífá fun ìyá tíń ṣiṣẹ́ àrosìn
Tí ań pè ní àdí, tíỌbalúayé kò gbọdọ̀ jẹ Èkùrọ́ kí í tí íṣe
àrosìn rí,
Odi ní óṣe òògùn fún ìyá tí ań pè ní àdí Tííṣe orúkọ ìyá
Èṣù
Ni Èṣù kò fi gbọdọ jẹ àdí di òní
Àdí ni ìyá Èṣù ǹ jẹ́,
Ẹ ma fi àdí ròfọ́ fún Ọbalúaye
ẸBỌ RÍRÚ: Òbúkọ kan fún Èṣù, epo, iyọ̀, ẹ̀kọ, obì, pẹ̀lú
owó Awo.
Chapter 2
Odi does not eat àdí (palm kernel)

The Awo of the house of Kétu (an ancient Yorùba town)
Cast Ifá divination for the woman that was doing the work
of arosin;
The one that we call àdí thatỌbalúayé must not eat.
The palm kernel that does not make oil before Odi.
Odi was the one that made medicine for the woman that
we call Àdí, the woman that raised Èṣù from youth before
the palm 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 until
today.
Adi was the name of the mother of Èṣù.
Do not cook vegetables with àdí (palm kernel oil)
forỌbaúlayé.
Ẹbọ:
1 he goat, palm kernel forỌbalúayé, salt, corn palp,
kolanut, money for the babaláwo.
Àlàyé:
The client should prevent him or herself from Èṣù‟s anger.
He or she should not upset his or her mother. The client
should be careful to respect taboos and to observe the
restrictions of Ifá.
ODÙ KẸRIN ODI MÉJÌ ẸSẸ̀ KẸTA
Òdí méjèéjì; awo ilé alárá,

Òdí méjèéjì; awo iléọlọ́fin,
Òdì méjèéjì, awo wọn níléọ̀wàràngún-àga Àmọ̀tièlè,ọmọ
onísẹ̀gi,
Àgùntièlè, fiọwọ́ labá ajé tétèté
Wọ́n ní ìwo òdí méjì
Ó ti wá jẹ́ o,
Tí aboyún kò fi tiọwọ́ àlà bọ osùn? Tí àgàn kò fi tiọwọ́ àlà
bọ osùn?
Tí aboyún ilé kò fi bi tibi tire? Kàngiri,
Àìkú lań bá Èsù o
Kàngiri,
ẸBỌ: Àyebọ méjì,ẹyẹlé méjì, eku,ẹja, epo,ẹ̀kọ, ìgbín, obì
àti àkùkọ kan.
Chapter 3
Odìméjì was the Awo of the house of Alárá; Odìméjì was

the Awo of the house ofỌlọ́fin; Odìméjì was the Awo of
the house ofỌ̀ wàràngúnàga. Àmọ̀tiẹ̀lẹ̀ was the Awo of
Oníṣẹ̀gi,
Àgùntiẹ̀lẹ̀ used his hands to touch (te te te)
They asked Odìméjì what was happening;

Those pregnant women did not put their clean hands in the
Osùn pot (red cam wood that we use to beautify the
newborn baby).
They asked why the barren woman could not have
children?;
Why the woman in labor could not suffer less?.
Odì says that they should make offerings and so they did.
They made Ifá work for them.
Then they received great prosperity of children,
Of money; prosperity of longevity at the end.
They say that the way we did it was through Èṣù, kangírí
(???)
ODÙ KẸRIN ODI MÉJÌ ẸSẸ̀ KẸRIN
Odi Àgbàlagbà If ẹ̀,

Awo iléọlọ́fin
Tí yíò pàrokò ránṣẹ́ sí Àjàká
Nígbà tí àwọn ifẹ̀, kò fẹ́ mún asíngbá lọ sódeỌ̀ yọ́
W ọ́n wá lọ bá odi pé kí ó gba àwọn ní ìmọ̀ràn Odi ní kí

wọ́n ó ru ìdì agbọ̀n mẹ́rìndínlógún Àti igbáẹrù igi kan,
Kí wọn ó pééṣẹ̀ sí í lárá
Kí wọn ó wá gbe e ránṣẹ́ síỌ̀ yọ́
Kí w ọn ó sọ fún Aláàfin pé
Ifáọdún náà tí yíò dá, Agbọnńdú ni kí ó fiṣe Ifá, àti
wípéọmọ rọ̀ọkùnrin tí ó bímọ, Kí ó máa fiẹrù igi náà yáná
Nígbàtí Aláafin rí èyí
Ó pe Òòṣà pé kí ó wáá túmọ̀
Àrokò tíọlọ́fin pa ránṣé si òun
Òòsà wá wí fún Àjàká pé
Àw ọn ará Ifẹ̀ kò fẹ́ẹ́ sin asingbá mọ́

Àti wípé Àgbàlagbà Awo kanń bẹ lẹ́gbẹb wọn Látiọjọ́ náà
ni Àjàká o ti yọ̀,
Àwọn ará Ifẹ̀ lẹ́nu mọ́ fún asíngbá
Ijó ni w ọ́n ń jó,

Ayọ̀ ni wọ́n ń yọ̀,
Wọ́n ní, ó di ò,
Àgbàlagbà Ifẹ̀,
Ódi o, Àgbàlagbà Ifẹ̀. Awo ileỌlọfin
ẸBỌ: Ọ̀ PẸ̀ LẸ̀ A Ó FÌ BÈÈRÈẸBỌ NÁÀ
NOTICE
Asíngbá àárín Ifẹ̀ àtiỌ̀ yọ́ igbá náà rí níǹnkanọ̀sìn tí
AláfìnỌ̀ yọ́ fún wọn ní Ifẹ̀ láti máa sín kí wọn máa mún èrè
wá, nítorípé ó jẹ́ alágbára nígbà náà.
Chapter 4
Odì, the elder in If ẹ̀, the Awo of the house ofỌlọ́fin, the
owner of the palace, cast Ifá divination for the Ọlọ́fin, in
heaven.
Ọlọ́fin, the one that sends a sacred message to Àjàká (old
Ọ̀ yọ́),
the one that sends a sacred message to Àjàká (the Empire)
When the people of IFẸ̀ no longer wanted to send their
taxes to the Empire ofỌ̀ yọ́.
The people of Ife went to Awo Òdíméjì to divine advice;
He advised them to make offerings of baskets and one
bunch of firewood.
Also to make a special offering in the middle of the bunch
of firewood to send to theỌ̀ yọ́ empire.
He advised them to tell the Alàfin that the annual reading

of the year that he will do that year, required that he use
Ilẹ̀ baskets full of vegetables to perform it.
And that if his son has just become a father, he should use
a bunch of firewood to keep warm.
When the Aláàfin saw this message, he called Òsá to come
and interpret the sacred message that had been sent to him.
Òsá then told the Aláàfin that the people of Ifẹ̀ no longer
wanted to continue serving his empire. Also that there is
an elder advising them, who is close to the people of Ifẹ̀.
From that day on the people at Ife stopped paying tribute
toỌ̀ yọ́ and were very happy. They started dancing for joy.
They were singing in praise of Òdí, the elder of Ifẹ̀, They

were singing in praise of Òdí, the elder of Ifẹ̀.
Ẹbọ:
TheỌ̀ pẹ̀lẹ should be used to find out what the offerings
should be.
Àlàyé:
The client who consults Ifá should make sacrifice so that
he or she may be free of enslavement. He or she will be
able to gain his or her freedom from any bondage or
burden in life. He or she should seek the advice of an
Elder and abide by his advice.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KÀRÚN Apá Ewúrẹ́ ni kíí

jẹ́ kí a pa ewúrẹ́ A dífá fún Jàkúta
Tííṣe àrẹ̀mọ Gbàngó
Ọ̀ la ni a o pa Jàkùtá
Ọ̀ túnla ni a pa Jàkúta
Ìr ẹ̀ní ni a o pa Jàkúta Ọrún ni a o pa Jàkùtá Ẹnu,ẹnu, ni a

o fi pa Jàkúta mọ́
ẸBỌ RÍRÚ: àkùkọ àdìẹ kan, epo, orógbó, pẹ̀lú Àgbò kan
fún Gbàngó
Chapter 5
It is the arms of the goat that prevent people from killing

the goat; Ifa divination was cast for Jàkúta, who was first
son of Gbàngó. Tomorrow we will kill Jàkúta.
It is the day after tomorrow that we will kill Jàkùtà.
It is the fourth day that we will kill Jàkúta.
It is the 5th day that we will kill Jàkúta. Only the tongue
will be used to kill Jàkúta
Ẹbọ:
1 rooster, palm oil, bitter kola, 1 ram for Gbàngó.
Àlàyé:
The client that consults Ifá will have victory from his or
her enemy. The enemies will just continue to talk about
causing harm, but they will never be able to cause it. He
or she should be watchful of enemies and hatred. He or
she should make offerings to gain victory.
ODÙ KẸRIN ODI MÉJÌ ẸSẸ̀ KẸFÀ
Kí a di ìdì kó kún bámúbámú A dífá fún ataare

Tí kíí díẹrù tirẹ̀ láí kún ọ̀kẹ́ Ïjẹ́ Igba Orógbó,
Igba ataare, Igbaẹyọọ ọkàà bàbà Ta ló pé Odi o lówó
lọ́wọ́
Ayamọ bíṣẹ́ẹ́rẹ́
Kíí bááṣe gbajúú Gbàngó
Ifá dé, aláṣẹ, Ẹbọra abìṣẹ
Ọ̀ pẹ̀, abìṣẹ wàrà
Ẹbọ Rírú: Eku,Ẹja, Epo,Ẹ̀ kọ, Orógbó, ataare,Ọkà bàbà,
Èso ewé rẹ́rẹ́, obì.
Chapter 6
Let us pack the buttocks fully.

Ifa divination was cast for the Guinea pepper, the one that
never packs its luggage with a full load. And then 200
bitter kola, 200 guinea pepper, 200Ọ̀ yọ́ leaves, 200
barley seeds.
with ṣẹ́rẹ́ (Gbàngó‟s shaker)
He‟s not the favorite of Gbàngó. Ifá has arrived as the
authority.
Ẹbọ:
1 rat, 1 fish, palm oil, bitter kola, guinea pepper, wheat,
the seeds of Ewé rẹ̀rẹ̀, kola nuts.
Àlàyé:
Ọ̀ rúnmìlà says that the client who has consulted Ifá will
have abundance of prosperity. His or her prosperity will
be full like the Atare is full of seeds. The client will be
with abundance in his or her life.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KEJE Ó tàpá lókun

A tàkìtì níọ̀ṣà
Alakàn ni ó gbẹ́nu odò
Ni óń ṣẹbọ súrúsúrú fún Ọlọ́fin
Ifá kò mún bàbá, bẹ̀ẹ̀ ni kò mun ṣẹ̀kẹ̀tẹ́
Ifá kò mún bàbá
Ifá kò ní iyeńmú mọ́,
Ọba aládé gba igbáọtí kan
IyeẸ̀ dú la wáá
ẸBỌ RÍRÚ: Eku,ẹja, ìgbín, àkùkọ kan,ọtín bàbá àtiṣẹ̀kẹ̀tẹ́
pẹ̀lú koríko ewé ifá fún ìṣọ̀yè
He swings legs in the sea.
He does diving and gymnastics in the ocean.
It was the crab who lives in the river making small
offerings forỌlọ́fin. Ifa divination was cast forỌ̀ rúnmìlà.
Ifa does not drink wine nor does he drink liquor.

Ifa no longer possesses wisdom.
The Royal King takes a cup of wine and becomes 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 should not engage in too
much drinking so as not to be too forgetful or to lose his or
her memory. The client should watch his or her drink so
that he or she will not drink bad water or get poisoned
from drinking too much. The client should be very careful
in these regards.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KẸJỌ Ọ̀ ràn tí ó báń dun

babaláwo
Lóń dun ifá,
Ọ̀ ràn tó báń dun Oníṣègùn,
Ni ó dun Ọ̀ sanyìn,
Ọ̀ ràn tí ó báń dun ajé
Ni óń dun ohun òsì ìdí rẹ̀
A dífá fúnỌ̀ rúnmìlà,ọmọ onídẹlójú
Yíò gbéléwá,
Yíò sì gba àpẹrẹ ọmọ ọba saya
Èrò ìpò
Èròọfà,
Ẹwá bá mi ní àrúṣẹ́gun
Àrúṣẹ́gun ní àwa wà
Ẹ BỌ RÍRÚ: eku,ẹja,ẹ̀kọ, àyébọ̀ fún ifá, ewùsá fún àwọn

ìyàmí pẹ̀lú epo pupa púpọ̀. It is what is hurting the
babaláwo that hurts Ifá.
It is what is hurting the Oníṣègùn that hurtsỌ̀ sanyìn (òrìṣà
of herbs) It is what hurts Ajé (spirit of money) that hurts
Òsì ìdìrẹ̀(theemblem of Ajé‟s spirit) Ifá divination was
cast forỌ̀ rúnmìlà (Ọmọ Onídẹlójú).
He will look beautiful; he will put the Royal pendant on
his chest.
People of Ìpó, people of Ìpó (an ancient town) Come and

find me in victory.
We are victorious.
Ẹbọ:
Àlàyé:
The client that Ifá has been cast for should take his or her
problems to Ifá for help and victory. The client is assured
that Ifá will take his or her problems seriously and help he
or she to be victorious in conquering his or her problems.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KẸ̀ SÁN Ẹsẹ̀ idẹ níí fi ojú
tan ìnà
Olóbònùngboùn níí fapá mèjèèjì lu gbẹ̀du
Àjìjà gogoro awo Ajígúnwà
A dífá fún Ajígúnwà
Tí óń ti òdeọ̀run bọ̀ wá sí ilé ayé
Ifá ní kí a rúbọ pé
Ọmọkùnrin la ó bí, pé òdeọ̀run ní yíò ti múm ìwà tirẹ̀ wá
pé, kò síẹni tí ó lè kò lójú àbí kí ó da
Dúróńinú ohunkóhun, Ifá ní iyìọmọ náà yóò pọ̀,
Òkìkí rẹ̀ á sì pọ̀, Ajígúnwà gbẹ́bọ, ó rúẹbọ,
Igba abẹ́rẹ́, àgùntàn kan, aṣọ funfun kan, epo àti
ègbèjílélogún niẹbọ rẹ̀.
Ajígúnwà ní ań pè ní ayé
It is the leg that wears brass on it that shines most strongly
to the eye.
Ọlọ́bọ̀nùn-bọnùm (a type of bees) is the one that uses her
two arms to play the gbẹ̀du drum. Àjíjá gogoro (a name)
awo jígúnwà
Ifá divination was cast for Ajígúnwà, the one that is

coming to earth from heaven. He was told to make
sacrifice to achieve fame.
Ẹ bọ:
200 abere leaves, 1 she lamb, 1 piece of white cloth, palm
oil, 3000 cowries. Ajígúnwà is the name that we call the
world.
Àlàyé:
Ifa says the client will be blessed with a male child. The
child and the client who has consulted Ifá will have fame
if he or she makes the appropriate offerings. He or she
will shine in life. He or she will be always constant as the
world is.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KẸWA Kótó kótó ni áń

pilẹ̀ arán
Bí ó bá dé òkè, á di gburudu
Bí ó bá dé òkè, a di gbàràdà
A dífá fún akẹ̀sán tíń ṣe bàbá iléọjà
Tí óń lọ mún ilé ibùjókó
Akẹ̀sán ni orúkọ tí ań peọdán
Olórí rere ma déọjà o
Wọ́n ní kíọdán rú ẹbọ,
Kí ó ma báá rí elénìní níbùjòkó rẹ̀
Kí ó lè na apá kí ó lè naẹsẹ̀
Òbúkọ kan, àkúkọ kan,
Àdá kan, àti egbètálélógún,
Ọdań gbẹbọ ó ruẹbọ,
Gbùgbọ́n kò rú àdá àti àkùkọ fún elénìní Nígbàtí ó dé
ibùjóko
Ọdań na apá, ó naẹsẹ̀,
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 spread out;
When it gets tall enough it becomes wide.
Ifá divination was cast for Akẹ̀sań, a sacred tree, which
was the chief of the market place.
Akèsan, who was going to settle down, Akẹ̀sań, is the

name that we callỌdań, the sacred tree. A lucky-headed
one arrived at the market place andọdán was asked to
make offerings so that he would not experience hatred in
the place he decides to settle down.
In order that he could stretch his arms and legs, he was

told to make an offering of 1 he goat, 1 rooster, 1 machete
(cutlass) and 2,600 cowries.Ọdán yielded to the advice
and made the offerings. But he did not make the offerings
of the machete and the 1 rooster to protect against hatred.
When he got to the place where he wanted to settle

down,ọdán stretched his arms and legs. The people of the
world came to the market and took the offerings that he did
not make.
They took the machete and began to cut down his legs and
arms.
The client should make all the offerings so that the people
continue to do all of their work in the morning; So that the
people of the world do not throw their work away
uselessly.
Ẹbọ:
1 he goat, 1 rooster, 1 machete (cutlass), 2,600 cowries.
Àlàyé:
The client that has consulted Ifá should make offerings so
that he or she can prosper in his or her work. She or he
will be blessed and will be able to settle down with much
success. But through envy and hatred people will try to
bring him or her down. But the people of the world came
to cut him down: First the arms and then the legs. The
client can prevent this from happening by yielding to the
advice of the babalawo and by making the prescribed
offerings.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KỌKÀNLÁ Wá níbí

aráọ̀run
Kíí dun ará wọn ní ilé
A dífá èkejì ko ko mi
Tí a bí ní òun nìkan
Tí ó máa fi gbogbo ayé seẹgùn jẹ Èjìkókómí ni orúkọ tí ań
pe egúngún Ifá ní kí a bọ egúngún kan, ó ní
Eegún náà yíò sí ilẹ̀kùn ọmọ fúnẹni náà Obìnrin kan yíò
bímọ púpọ̀,
Kí á fi ọ̀lẹ̀, agbọ̀n ẹ̀kọ,

Pàsán àti òbúkọ kan bọ eegúngún Ifá ni orúkọ ẹni kò ní
parẹ́
Bẹ́ẹ̀ sì ni kò ní parun
Lo ohun tí a dá ifá sí
Chapter 11
The people in Heaven were told to come here.

They were told not to fight over their homes.
Ifá divination was cast for Èkejì Kókómì, the one that was
born alone. Ifá was cast for the one that will have a great
inheritance.
Èjìkókómì is the name of the one we call Egúngún.

Ifá priests say that the client should make offerings to one
special ancestor, so that the ancestor will bless the client
with children.
The client should use black eye pea pudding and corn
whips and one he goat as offerings for Egúngún.
Ifá predicts that the client‟s name will never perish. That
is what we have consulted Ifá for.
Ẹbọ:
Black eye peas, corn palp, 1 he goat and 9 whips or sticks.
Àlàyé:
The client is advised to make offerings to his or her
ancestors. There are blessings that are coming from the
ancestors for the client that has consulted Ifa. The
blessings will be inheritance and children if the client
makes the offerings to the ancestors.
ODÙ KẸRIN ODI MÉJÌ ẸSẸ̀ KEJÌLÁ
Ọ̀ nì síkọ, apá ajá jàgàdà ni iná

Ọlá síkọ apá ajá jàgàdà ní iná,
Olókoṣẹ́ funfun ìrèré ìdí rẹ funfun
A dífá fún àgbìgbò ràhínhínrànhin
Tó ma a fiẹsẹ ọrọ̀ tẹ iléẸ̀ dú
Ifá ó tọ kí ó wá fiẹsẹ̀ọrọ̀ ba ilé mi
Ifá ní obìnrin, àlejo kan wà níọ̀dọ̀ẹlẹ́dà Wá bàyíbàyí,
àlejọ̀, obìnrin rere ni
Chapter 12
How is today that the dog‟s arms spread long.

How is tomorrow that the dogs arms spread long.
Olókoṣẹ́ (a bird) is white; his tail feather is white.
Ifá was consulted for Àgbìgbò ran-in-ran-in (a big
buzzard), the one that will bring prosperity into the house
ofỌ̀ rúnmìlà.
Ifá, it is time that you come to my house with prosperity.

Ifa says that there is a stranger in the form of a woman
who will bring prosperity 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 the life of the client
who has consulted Ifá. This new person will bring good
things into his or her life. The client should make offerings
in order to manifest Ifá‟s predictions
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KẸTÀLÁ Ó de rere

Ó rin rere
O mọ ìrìn àsìkò rìn níẹsẹ̀ méjèèjì
A ṣẹ̀ṣẹ̀ kó ohun ọrọ̀ sí ilé
A dé gẹ́gẹ́ bíọmọ oníǹkan
A dífá fún àjèjì gọ̀dọ̀gbọ̀
Tí óń lọ sí òde Ibìní
Wọ́n ní oríẹnìkan yíò mun dé ibiti
Yíò gbéṣe ìwà kan,
Wọ́n níọ̀gángán ire ni yíò maṣe
Wọ́n ní kí ó rúbọ, ó gbẹ́bọ ó rúbọ
Nígbà tí ó dé òde ìbíní, ohunkóhun tí ó bá Fiọwọ́ rẹ̀ bà ni
ó di rere,
Ifá níẹnìkan fẹ́ lọ sí ìdálẹ̀
Ifá ní kí ó rú ẹbọ kí ó tó lọ
Kí ibẹ̀ le sáń án,
Kí ó lè gbayì ti ibẹ̀ bọ̀
ẸBỌ: Ọ̀ pẹ̀lẹ̀ la ó fi bèèrèǹǹkan tí a o fi rúbọ
Chapter 13
You arrived into prosperity. You walked into prosperity.
You know how to walk timely 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 big stranger who was going
to the town of Benin.
They said that the head of the client will lead him or her to
where he or she will be prosperous. They said that he or
she will move directly towards prosperity.
He or she is told to make offerings.
When he or she has arrived at the city of Benin, everything
that he or she touches will turn to prosperity. Ifá says he or
she should make offerings before going.
Ifá says someone (the client) will be going on a journey;
Ifá says he or she should make offerings before going so
that the place will be favorable for him or her; so that he
or she will be famous and happy upon return.
Ẹbọ:
The babaláwo will use theỌ̀ pẹ̀lẹ̀ to ask for the offerings
to be made to Ifá.
Àlàyé:
The client who consulted Ifá will be very lucky. He or she
will walk into a situation of wealth and prosperity, which
have been prepared. Ifá predicts that if the client is going
on a journey he or she should first make inquiries and
offerings so that the journey will be successful.
ODU KERIN ODI MEJI ESE KERINLA
Mo de rere
Mo rin rere
Emi nkan ni mo mo irin asiko rin
A sẹsẹ ko nkan ọrọ silẹ
Ni mo wole wẹrẹ biọmọ oni nkan
Emi kii seọmọ oni nkan
Irin asiko ni mo rin
Chapter 14
I arrived into prosperity I walked into prosperity. I am the
only one that knows the timely walk.
We just gathered all the aspects of wealth and I walked
into them as the child of the owner of them. I only knows
the timely walk.
Ẹbọ:
The babaláwo will use the opele to ask what should be the
offerings.
Àlàyé:
It is similar to the previous chapter, chapter 13. The client
who has consulted Ifá will be very lucky to walk into the
blessings of wealth.
ODU KERIN ODI MEJI ESE KEEDOGUN Ki a ma se ku

ni kékeré
Ki a ma se dàgbà nínú ìsẹ́
Kama si fiọ̀pá tẹlẹ̀ 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 the garbage dump.
Ẹbọ:
The client who has consulted Ifa should pray for longevity
and prosperity. Ifa says if the client makes the offerings he
or she will be prevented from poverty and an untimely
death.
ODÙ KẸRIN ODI MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN
F ọ́nránkn kan òwú ló so ayé ró

A dífá fún oníkọ ọlà,
Tíńwá oko Ìmọ̀ràn yá n kiri
Ó bi èjì ogbè fún wọn lódeọ̀tún
Ó biọ̀yẹ̀kú méjì fún wọn lóde apá
Ó bi ìwòrì méjì fún wọn lóde ejù
Rírúẹbọ lóń gbeni;
Erù tí a rú fún Èsù á dá ládàjù
Kòì pẹ́, kòì jìnnà,
Ẹ wá bá ni ní wọ̀ọ̀wọ́ọmọ
Chapter 16
Only one string of thread suspends the Earth.
Ifa was consulted for Oníkíọlà.
She gave birth to Èjìogbè, an Ifá disciple, at the town of
ÒdeỌ̀ tùn. She gave birth toỌ̀ yẹ̀kúméjì, an Ifá disciple, at
the town of Apá. She gave birth to Ìwòrìméjì, an Ifá
disciple at the town of Ejù.
Making offerings befits one‟s life.

The offerings that were made for Èṣù were favorable.
Not too long; Not too far.
Come and find us in the midst of children.
Ẹbọ:
Palm oil, kolanuts, guinea pepper, money for the
babalawo.
Àlàyé:
The client will be blessed with a lot of children. The
client should make offerings for Eshu so that he or she will
be found in the midst of a lot of children.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KẸTÀDÍNLÓGÚN Wíwọ́n

ẹdunọmọ olúfììrì
Àiwọn ẹdun ọmọ olúfììrì
Bóo báa sojo má fohùn sakin
Bóo bá sakin, má fohùn sojo
Èrò ìlokò dirù kalẹ̀
Wọ́n fagbè gun lórí gan gan gan Ló dífá fún yùngbà
Tó ní òun yóò fawoṣẹ̀sìn,
Yù ǹgbà tó lóhun yíò f‟awo ṣẹ̀sìn Ara rẹ̀ lóń ṣe

Ïjẹ́ kí lá o sun o
Ẹkún yùǹgbà la ó sun o
Ẹkún yùǹgbá
Chapter 17
The scarcity of the monkey (Ẹdun) is calledọmọ Olúfiri.
Scarcity of monkey is called Ọmọ Olúfiri.
If you are a coward, you should not behave as brave.
If you are brave you should not behave as a coward.
The people of the town of Ìlokò packed their luggage
They piled their luggage very high.
Ifa was consulted for Yùngbà, the one who plans to
ridicule Awo, the babaláwo. 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, palm oil, corn.
Àlàyé:
There is someone who is planning to ridicule the client.
The client should be careful.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KEJÌDÍNLÓGÚN Kókó

aṣọ gùrùkan
Ògèdègédé nígèdè
Ẹ̀ yìn,ẹ̀yìn, láa jí jó òrìṣà sí,
Dífá fún wọn ní ìdíọkùnrin
A lukin fún wọn ní ìdí „bìnrin
Ìgbà ìdí jẹ́ọ̀kan a ó rọ́mọ bí,
Ìgbà ìdí di méjì
Ni ireọmọ dé,
Kò ì pé kò ì jìnnà,
Ẹ wá bá ní ní ààrín ọmọ
Chapter 18
The knot of a cloth is knotty.
Ògèdegèdè ní gèdè (a Yorùba expression) Backwards is
the way we dance for the Òrìṣà.
Ifá was consulted for the crowd of males.

They cast Ifá with the Ikíns in the crowd of women.
When the crowd was only one, no children were born.
When the crowd became two, prosperity measured in
children arrived. Not too long; not too far.
Ẹbọ:
7 chicken eggs, palm oil, kolanuts, guinea pepper, 700
cowries.
Àlàyé:
There are blessings of children predicted for the client
who has consulted Ifá. He or she will have a relationship
with a member of the opposite sex who will yield the birth
of a child. There will be an association with a woman that
will lead to a child or children.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KỌKÀNDÍNLÓGÚN

Odindi odì, odindin, odì
Èjì odì di méjì, wọ́n á dòtítọ́
Dífá fún Akẹ̀sán,
Tóń lọ ree jẹ baálẹ̀ọjà
A bu fun ayé rẹ̀
Tóń lọ re dáọjà sílé
Akẹ̀sán ń dádé,
Ayé rèń dájà,
Ẹ̀ yin o mọ̀ wípé
Olórí ire lòun dája
Chapter 19
Odindi Òdì (a package) Odindi òdì (another package)
The two packages became two;
They became the truth.
Ifa was cast for Akẹ̀sán, a chief, who was going to become
the Chief of the market.
Ifá was also consulted for his wife who was going to
establish a market place.
Akẹ̀san was wearing the crown of chieftaincy; His wife
was creating a market don‟t you know that they are the
lucky 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 will become a very
important figure in the society. He or she will rise to
become a chief or even a king or president. So also the
wife or husband of the client will become a very important
person and be blessed. She or he will eventually found an
establishment. Both the husband and the wife will become
famous and important in the society. They will become
great people.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ ÓGÚN Ìgbín kò pilẹ̀ aroń

dída
Àfèbojo wọn kò pilẹ̀ arán ní wíwà
A kíí gboju gbogbo laja
A kíí gboju kikan lagbo
A kií gbójú fífo
lé adiy ẹ àgádá
Taa ni ó gbójú yíyán lé alágémọ
A dífá fún àfẹẹbojo
Tí ó ń lọ sí ìkùnlẹ ẹjọ́
Wọ́n ní kí ó rúbọ,
Bí isu bá ta tán
A gbé àre rẹ̀ lé lóri
Àfẹ̀ẹ̀bòjo, awo ni yíò máa jàre wọn
Bí èrè bá so tán
A gbé àre rẹ̀ lé orí
Àfẹ̀ẹ̀bòjo awo ni yíò ma jàre wọn Bí Àgbàdo bá bímọ tán
A gbé àre rẹ̀ lé orí
Àfẹ̀ẹ̀bòjò, Awo ni yíò máa jàre wọn
Chapter 20
The snail did not plan to make the blue dye.

Àfẹ̀bojo did not plan to go sand digging.
One is not too brave in flying like the rooster.
Who knows now to walk with style more than the
chameleon?
Ifa divination was cast for Àfẹ̀bojo, the sand digger, who
was going to the backyard of the snake.
He was told to make sacrifice and offerings; He yielded to

the advice and made the sacrifice. If the yam is ready, the
farmer will harvest it.
If the peas finish growing, the farmer will make a profit
from them. Àfẹ̀bojo, the sand digger, an Awo will always
be favored. After the corn has grown very well, the farmer
will make profit from it.
Àfẹ̀bojo and the babalawo will always be favored.

Ẹbọ:
2 yams, black eye peas, corn, palm oil, 1 he goat.
Àlàyé:
Ifá predicted that the client who has consulted Ifá will
have favorability. He or she will eventually have victory
over his or her work, just as the farmer in his harvest.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KỌKÀNLÉLÓGÚN Òdídí

lóń fi àra rẹ̀ dí igbó
Olóbùró ló fọhùn ní òkè
Wọ́n ṣe bí ó tó erin
Dífá fún àrìrá gàgà
Tíí sọmọ‟kùnrin òdeọ̀run
Bí èmi kò tilẹ̀ níẹbọ, bí nkò lòògùn Àrìrá tí mo gbọ́kàn lé,
tí to mi ní tèmi
Chapter 21
The blocker was the one that blocked the forest with his
own body.
Olóbùró (a small bird) was the one that made sound from
up the hill
People thought he was as big as an elephant.
Ifá was cast for Ariragaga (a name for Gbàngó), who was
the man from Heaven.
Even if I do not have my offerings and my charms, I can
depend on Àrìrá Gbàngó He is enough for me.
Ẹbọ:
Black eye peas, corn, okra, pounded yam, bitter kola, palm
oil, 1 rooster, 1 ram, 6000 cowries.
Àlàyé:
The client who has consulted Ifá should be very close to
the Òrìṣà, Gbàngó. Gbàngó is the energy of thunder and
lightening. Ifá says that Gbàngó will protect and fight for
the client who has consulted Ifá. The client might seem
powerless but Gbàngó will empower him or her and win
his or her victory over his or her enemy.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KEJILELOGUN

Yínmíyínmí abẹ̀yìn páálí
Dífá fún orí,
Ó ń bẹ lógbèrè òun nìkanṣoṣo gírogíro Wọ́n ní kí ó
sàkalẹ̀ẹbọ níṣíṣe
Ó gbẹ́bọ, ó rúbọ
Etí wá, etí bórí dúró Orí mi kà sàì dẹlẹ́ni Ẹnu wá,ẹnu bá
orí dúró Orí mi kàsàì diẹlẹ́ni Irun wá, irun bórí dúró Orí
mi kàsàì dẹlẹ́ni.
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 and he 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 of goodness.
The mouth came to join the head and stayed with the head.

The nose came to join the head and stayed with the head.
My head must be in possession of goodness;
The nose came to join the head and stayed with him. My
head must be in possession of witness.
The hair came to join the head and stayed with the head.
This is how all the elements of the head came to join the
head.
Ẹ bọ:
Kolanuts, coconuts, efun white clay for ceremony, Osùn,
red cam wood, the head of a fish, the head of a rat, money
for the babaláwo, òrìṣà or oríẸlẹ́dàẹni.
Àlàyé:
The client that consulted Ifá could be lonely. Ifá says that
the client will be joined by other useful people in his or
her life. The client will no longer be lonely. The client
will also be blessed with prosperity.
ODÙ K ẸRIN ODI MÉJÌ ẸSẸ̀ KẸTALELOGUN Òdídí ní

fẹnu ara rẹ̀ dígun
Ọ̀ wàwà ní fi ohùn ẹnu ara rẹ̀ bù yẹ̀rì Ẹni gbọ́ ohùn
olóbùró lókèèrè
A ní bí kò terin, ó pọ̀ ju ẹfọ̀n lọ
Ibi olóbùró ba sí, kò mà tó àdiẹ o Dífá fún irin wọ́nwọ́n
Tííṣe ọmọkùnrin, ògún, nígbà ó rúbọ, ìbọn rẹ̀, Ibọ̀n ro Ibọn
kò ró, kò síẹni máa jẹ́ kí wọ́n dojú Ìbọn kọ̀un
Kòìpẹ́, kòì jìnnà,
Ẹ wá bá ni ní àrùṣẹ́gun
Àrùṣẹ́gun láá bá ni lẹ́sẹ̀ọ̀pẹ
Chapter 23
Odì was the one that uses his own mouth to obstruct war.
Òwàwà, an animal, was the one that uses his own mouth to
collect sand.
Who hears Olóbùró, a small bird, from a distance, might
say that he is not as big as the elephant.
He is bigger than a buffalo

Where Olóbùró hides he is even not as big as a chicken.
Ifá divination was cast for a bunch of Iron, who is the son
of Ògún when he lives in the midst of his enemies.
He was advised to make offerings and he followed it. He

made the offerings. Here is a gun but the gun did not fire.
But no one will allow someone else to point a 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 at the foot of Òpè
(Ọ̀ rúnmìlà.
Ẹ bọ:
7 yams, 7 plantains, palm oil, kolanut, 1 rat, 1 fish, salt,
corn, black eye peas, efun and osun. Money for the
babaláwo.
Àlàyé:
Victory is predicted for t he client who has consulted Ifá.
He or she will use his or her mouth to win himself or
herself victory. Just like the gun uses its mouth to make the
shot sound, so also the client will have victory. An
indication that the client is in the midst of enemies. There
may be envy and jealousy in the life of the client.
ODÙ KẸRIN Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KÍNNÍ
Ó nìbàrà, ọlá bàrà

A dífá fún bàrà,
Tíń lọ sóko àleròọdún
Tí óń fi omi ojú sèráhùnọmọ
Ó ya àgàn, ó ya pàrá
Ó r‟ọ́mọ lẹ́hìn adìyẹ ó bú síẹkún
Ni ó wá lọ sì oko aláwo
Òun lè bímọ bàyíi
Ni bàrà dáfá si, wọ́n ní púpọ̀ ni ireọmọ rẹ̀ Sùgbọ́n kí ó
rúbọ, kí ó rúbọ ọ̀pọ̀lọpọ̀ọmọ Kí o sì rúbọ kí àwọn ọmọ
aráyé máa pa àwọn ọmọ rẹ̀ Ẹbọ ọ̀pọ̀lọpọ̀ọmọ ni bàrà rú,
Kò rúbọ ọ̀tá, Wọ́n wá ní kó gbéẹbọ náà lọ sẹ́yìn odi Wọ́n
ní ibitíí ó gbéẹbọ náà sí ni kó fiṣelé Kí ó sí máa gbé ibẹ̀, ó
síṣe bẹ́ẹ̀
Ó wá bíọ̀pọ̀lọpọ̀ọmọ
Gbùgbọ́n nítoríẹbọ òtọ́ tí kò rú
Lọ́dọọdún ni àwọn ọmọ aráyéń paa lọmọ jẹ, À yìn sí òdì
ni ó wáń yin Awo
Ó ní ó ní bàrà
Tí óń lọ oko àleròọdún
Rírúẹbọ lóń gbeni
À ì rú ẹbọ kíí gbèyàn
Kò ì pẹ́ẹ́ kòì jìnnà
Ẹ wá woo Ifa awo kí bọ ti ń ṣẹ,ọ̀pẹ̀ abìṣe wàrà.
ÌKÌLỌ̀ : Ifá ní àgàn dọlọ́mọ púpọ̀, ṣùgbọ́n ẹbọ kíọmọ aráyé
ó ma paọmọ náà ni kí a rú. ẸBỌ: Eku,Ẹja, Iẹgbìn,
Obì,Ẹ̀ kọ, Àyébọ̀ adìe.
V. Ọ̀ BÀRÀ MÉJÌ
Chapter 1
Today Bàrà, a disciple of Ifá Tomorrow Bàrà, a disciple
of Ifá;
Ifá divination was cast for Bàrà, the one that is going to do
seasonal farm work. He or she is crying because he or she
does not have children;
Bàrà desired to have children

But she was barren. She began to cry. She saw the baby
chicks following behind their mother and she continued to
cry.
Then she visited the diviner to ask for her own children.
That is what Bàrà consulted Ifá about.
The babaláwo told her that prosperity of children would
be plenty but that she should make offerings in asking for
them.
She should also make offerings to protect her children

against the evil of people in the world who might kill
them.
But Bàrà only made offerings that she might bear many
children and not against her enemies. She was told to
make offerings at the edge of the town.
She was told that wherever she laid the offerings was to
be where she made her home. There she should live.
She heeded the advice of Ifá and gave birth to many
children.
But because the offerings to ward off enemies were not

made, every year her children were killed. She discovered
the wisdom of the babalawos who had cast the divination
for her.
She was saying, today Bàrà who was going to do seasonal

farm work. Making offerings is what favors our lives.
Not too long; not too far.
Come and see the prediction of Awo as it manifests itself.
Ọ̀ rúnmìlà speaks and it is so.
Ẹbọ:
1 rat, 1 fish, 1 snail, kolanuts, corn pulp, 1 adult hen (the
adult hen who is always making a cackling sound)
Àlàyé:
Ifá says that a barren woman will bear children. He or she
should make offerings so that the people of the world will
not kill her children. The client should yield to the advice
of the diviners so as not to regret what may happen.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KEJÌ Mo jí ri olókoń roko,

Èmí ò lọ,
Èmí o rè,
Mo jí, mo gbáráán bàbá mi lọ́wọ́
Aráán bàbá miṣọwọ́ gbọgbọgbọ
Mo jí, mo gba àràn bàbá mi,
Aráán bàbá mi abẹ̀sẹ̀ gbogbogbo
Gbogbogbo ni eegun òkèèrèè yóó ju wọ́n
A dífá fún ikútánńlé
Ọmọ ọlọ́dùnyèré
Níọjọ́ tí óń lọ ṣẹ́fá fún oníkòrògbèbí
Wọ́n ní kí ó mún àkùkọ gogoro fún ọ̀sun (orírẹ)
Wọ́n ní kí ó mún ojúkùjùkẹ́ẹyẹlé fún odù
Ẹlẹ́yinjú ẹgẹ́
Èrò Ìpò,
Èròọ̀fà
Ẹ wá bá ní ní àrúṣẹ́gun
Àrùṣẹ́gun ni àwa wà
ÌKÌLỌ̀ : Ifá ní a fẹ́ lọ ibìkan, kí ó bọ Ọ̀ rìrẹ̀ àti odù kí a tó
lọ, kí ibi tí ań lọ lè dára)Ọ̀ rìrẹ̀ àti odù la ó bọ lórí oun tí á
dáfá sí).
ẸBỌ RÍRÚ: Eku,Ẹja, Obì mẹ́fà, Àkùkọ mẹ́ta,ẹyẹlé méjì, A
ó bọ Odù àti oríẹni níbẹ̀. Àkùkọ kan fún orí rẹ ẹyẹlé kan
fún odù.
Chapter 2
I woke in the morning as the farmers were going out to

their fields; I did not go; I refused to go;
I woke in the morning and I held my father‟s velvet
garment.
My father‟s velvet dress with long arms.

I woke up in the morning and I held my father‟s velvet
dress. My father‟s velvet dress has long legs;
It is long in the way the masquerade looks from a distance
Ifá divination was cast for Ikútanl ẹ̀, the child of

Olódùnyèré, on the day that he was going to perform Ifá
work for Ońíkòrògbébẹ̀.
He was asked to offer a big rooster for Osun.
He was asked to make offer a big pigeon for the
Odù,Ẹlẹ́yinjúẹgẹ́.
The people of Ìpò, the people ofỌ̀ fà,
Come and find us in total victory.
We are the absolute victory.
Ẹbọ:
1 rat, 1 fish, palm oil, kolanuts, 3 roosters, 2 pigeons. The
client should make offerings to Odù and his or her own
head. The pigeon for the Odù. The roaster for one‟s Orí.
Àlàyé:
Ifá says that the client may be planning a journey. He or
she should make offerings so that he or she will meet good
luck along the way. The client should make offerings to his
or her spiritual head. He or she should also make offerings
to the Odù. For this purpose we seek divination.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸ́ TA Ọ̀ rúnmìlà, Ifá mo ní ó di

oníran Ìran Ìran wa níí sawo,
A dífá fúnỌ̀ pẹ,
Tí yíò máa là káyé bíọbaẹrẹ́kẹ Ìgbágó,ẹnìi mi ni óṣe
Imọ̀Ọ̀ pẹ̀, ẹnii mi ní óṣe Ọ̀ rúnmìlà, Ifá ló fún mi lówó
gbalé Ifá jí, kí o wá fiọmú rẹ bọ mí lẹ́nu Bí oní pọ̀npọ̀npọ́n
bá tan iná rẹ̀ Èrìgì Àlọ̀, wá kí ó wááṣọlà Síle Èmi Awo
Bàbáá mi, èrìgì Àlọ̀
Wá dandan kí o wá áṣọlá Sílé Èmi Awo.
ÌKÌLỌ̀ :-Odù yííń sọ fún wa wípé, ifá wà ní sàkání wa, kí

a mójúto, òun ni yíò báwa yanjú oun tí a dáfá lé, bíọ̀rọ̀ tó
jẹ mọ́ owó kí a fi lọ ifá)
(ẸBỌ RÍRÚ: eku,ẹja, Ìgbín, Obì, epo, Àyébọ̀ kan) (A
rúbọ ifá níẹbọ yìí, bí a ba rúẹbọ tán a ó fi adìe náà bọ ifá)
Chapter 3
Ọ̀ rúnmìlà, I call Ifá; I say he has become our lineage.

It is our lineage and heritage to be an Awo (an initiate0
Ifá was consulted for the Palm tree, that if it will be
treasurous as the King ofẸ̀ rẹ̀kẹ́. Is it the Ìgbágó of my man
that is not real.
Is it the Palm tree of my man, representing Ọ̀ rúnmìlà, that
is not real. Ọ̀ rúnmìlà, Ifá himself was the one who gave
me money to get the house. Ifá, when you wake up, come
and feed me with your breast milk
When Onípọ́npọ́npọ́n, a spirit name, lit his light, he always

puts it on the top of his child‟s head. Èrìgìàlọ̀, (a praise
name forỌ̀ rúnmìlà), come and create wealth 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 go to Ifá. 8000 cowries.
Àlàyé:
This Odù is telling the client who has consulted Ifá thatỌ̀
rúnmìlà is close to him or her in spirit. One should study
Ifa for goodness to come into the life of the client. Ifá will
help solve all the client‟s problems, especially financial
ones.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸ́ RIN
Mo jí, mo bá Erin nínú igbó,

Mo ní, Erin, pẹ̀lẹ́, aláwoo mọ̀duru mọ̀duru Mo jí, mo
báẸfọ̀n níọ̀dàn,
Mo ní,ẹfọ̀n, pẹ̀lẹ́ aláwoo pàṣìpàṣì, Mo jí, mo bá àgbọ̀nrín
nínú igbá
Mo jí, mo bá erè ní àbàtà,
Mo ní, ère, pẹ̀lẹ́, aláwoo kinikini
Iláṣẹ̀gun, ilàǹ lọ s‟ódo òréré
Ikán ṣọgbọ́n, ikán wọn ń re ìbàyìgbò A dífá fún Erin
lọ́jọ́ọmọ eranko
Tí wọ́nń bẹ láarín òsírí,
Tí wọ́n ń bẹ lárín ọ̀tá,
Wọ́n níẹbọ èbú ẹ̀yìn ni kí wọ́n óṣe, Wọ́n ní awo kò sẹbọ
èbú ẹ̀yìn,
Àwọn ni awo awòyeróye iléỌ̀ rúnmìlà Ni wọ́n ṣẹ́ Ifá fún
àwọn Ọdẹ Ìkàrẹ́, Níọjọ́ tí wọ́n ń wáẹranko kiri,
Wọ́n ní kí wọ́n ó rú ẹbọ,
Bí wọ́n ti rúbọ tán, Wọ́n wo inú igbó lọ Ni wọ́n bá bẹ̀rẹ̀ sí
ní ri eranko wọn pawọ́n, Wọ́n wáń yin awo tó kifá fún
wọn Àwọn awo ná àń yin ifá
Rírúẹbọ ló óń gbeni,
À ì rú kíí gbènìyàn,
Ẹ tètè wá bá ni, ní àrúṣẹ́gun
(ÌKÌLỌ̀ : Ifá ní kí arúẹbọ kí a ma kọ ẹbọ sílẹ̀ láìrú)

Ifá níọ̀tá kò ní rí wa múm, ifá ni kí a gbọ́ ìkìlọ̀
ẸBỌ:Ẹbọ kíọwọ́ wa le tẹ ohun tí ań fẹ́, òpẹ̀lẹ̀ la ó fi bèèrè.
Chapter 4
I woke in the morning and found the elephant in the jungle.

I greeted the elephant and praised him;
Aláwo mọ̀duru-mọ̀duru
I woke and found the buffalo in the forest.
I greeted the buffalo ( Ẹfọ̀n) and praised him.

Aláwo pàsípàsí
I woke and found the antelope (àgbọ̀nrín) in the woods.
I woke and found the python and gave praise to him
(Aláwo kíní-kíní, the shining color) The okro (ilá) packed
themselves into groups of twenty.
Ikán, a plant like okro) packed themselves into thirties.
Ifa was consulted for the elephant, on the day that all the
animals were surrounded by their enemies (people)
hunting to kill them.
They were told to make offerings of spoiled eggs.
They refused to make these offerings.
They refused the babaláwo, Awororoye, an ancient name
meaning those who wait patiently watching for things.
Ifá divination was cast for the people of Ìkár ẹ́, an ancient
Èkìtì town on the day of the hunt. They were told to make
offerings.
As soon as they did they entered the forest to hunt.
They began to kill the animals: the elephants, the

buffaloes, etc. They were very happy and sang in praise of
the babalawos.
Chapter 5
The rooster uses his crest as his pride.

Ifá was consulted for Òpílíkí, a kind of bird, the one that
will ignore his own matters yet get involved in other
people‟s matters.
Ọ̀ rúnmìlà will help him take care of his own matters.
He was told to make offerings so that he will possess

dignity in his life.
He made the offerings and then they told him he could go
and fix other people‟s matters better than his own.
After he did all these things he was told that many people
will come and serve him and thank him. He was very
happy and began to dance.
Chapter 6
It is rolling that we roll the mortar; It is rolling that we roll

the big pot; The way we roll the mortar,
We must not roll the pot the same way. If we roll the pot
the same way.
The pottery person will be very sad.

It is only one wife that brings joy in the husband‟s home.
If they become two wives, one will accuse the other of
gossip.
If they become three wives, one will accuse the other of
stubbornness.
If they become four, there could be inseparable fights
amongst them.
The fifth wife could lead to the separation of the family
and the household. The seventh wife will say that it is the
Ifá of their husband that brings misfortune to her.
Ẹ bọ:
Ifá thought that the client should sacrifice the pleasure. He
will ask from Ifá whatever comes to his mind as long as
Ifá accepts. Theẹbọ should be done. The client might have
to choose one wife if he has more than one now.
Àlàyé:
Ifá says to the client who has consulted Ifa to be careful
with multiple relationships. He will have problems from
this. Ifá says there is no rest of mind in more than one wife
at a time.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KEJE
A ò mo orí af ọ́jú lẹ́gbẹ́,

A ò moẹsẹ̀ òsìkà lọ́nà,
A ò mo orí olóyè láwùjọ
Ló dífáfún Èjìẹ̀rìndìnlógún odù
Wọ́n ń lọ réé sẹbọ níléọlọ́fin
Wọ́n ní kí wọ́n ó rúbọ,
Taraẹni ló tó
Ti araẹni ló jù
Dífá fún èjìọ̀bàrà
Tíń lọ rééṣẹbọ níléọlọ́fin
Wọ́n ní kó rúẹbọ,
Ïjẹ́ọ̀bàrà gbẹ́sin dúdú gùn
Ẹsin dúdú
Ọ̀ bàrà gbẹsin pupa gùn,
Ẹsin pupa,
Ọ̀ bàrà gbẹsin funfun gùn
Ẹṣin funfun
Èjìọ̀bàrà nìkan niń bẹ lẹ́yìnẹni tóń rúbọ Ifá ní kí a rúbọ, kí
a borí kí a lè diọlọ́là.
Chapter 7 One cannot differentiate the head of a blind
person in a crowd of people. Neither can one differentiate
the footpath of a crazy person on the road. Ifá divination
was cast for the Sixteen Odùs (Ilé disciples ofỌ̀ rúnmìlà)
They were told to make offerings;
One‟s own matters in other words, are important.
One should take care of his own matters.
Ifá divination was cast for ÈjìỌ̀ bàrà.
Ọ̀ bàrà was going to make offerings at the house ofỌlọ́fin.
He heeded and made the offerings.
Ọ̀ bàrà road the black horse .
He rode the red horse.
Ọ̀ bàrà rode the black horse .
He rode the white horse.
ÈjìỌ̀ bàrà is the only one that was left behind, makingẹbọ
offerings for blessings.
Ẹbọ:
1 horse tail, ìrùkẹ̀rẹ̀, kolanuts, orógbó. The babaláwo will
ask for what Ifá wants with theọ̀pẹ̀lẹ̀.
Àlàyé:
The client should listen to the advice of the babaláwos. He
or she should make his or her ẹbọs in order to receive
many blessings in life.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸJỌ

Am ọkàn niọ̀yán
Amọsùn ni ònkó
A dífá fúnọ̀rúnmìlà
Ifáń ṣawo ko ládíbọ́
Ifá ó tọ́ gẹ̀gẹ̀, kí n la díbọ́ tèmi
Ayaẹni ladíbọ́ẹni,
Ọmọ ẹni ládíbọ́ẹni
Ó tó kí n la díbọ́ tèmi
Bó bá di ìwòyí àmọ́dún,
Báya bá tiń gbé igbá obì
Ọmọ á máa gbé igbá ata
ÀLÀYÉ: Ifá ní kí a rúbọ, kí a má saré owó ju ọmọ lọ, Ifá

ní àgàn yíò diọlọ́mọ
ẸBỌ RÍRÚ: Ïkan tí ifá bá ti gbà ni.
Chapter 8
We took one from Ọ̀ yán;

We took one from Ònkò
Ifa divination was cast forỌ̀ rúnmìlà, the energy 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 own àdìbó.
Alaye: Ifa predicted that the client will be surrounded by

people like his children ,wife and family Offerings: The
Babalawo will determine the ebo with Opele
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸSÀN Ó ṣe mini,ọwọ́ miọ̀tún
Ọ̀ rọ̀ mini,ọwọ́ mi òsì;
Abẹ̀bẹ̀ òjé nińmú ojú ọlọ́jà tútù nini, Adífá fún ọba Ìdó
Èjì ìgbàrà-ìlẹ̀kẹ̀
Ó ń lọ báwọn munlẹ̀ ibùdó Taló fi gún gẹ́ gẹ́, gẹ́, gẹ́?
Ọ̀ gẹ̀dẹ̀ńjó dé o,
Ọmọ Abìso jìgbìnnì
Tó bá so tajé, ò so taya
Ó so tọmọ, ó fi tàíkú pẹ̀lúẹ̀
(Ifá ní ire owó, Aya,ọmọ, àti àìkú wá fúnẹnitíọ̀dọ̀ọ̀bàrà)

(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 each other.
The lead fan is the one that cools the King‟s face (Ọlọ́jà).
(big Ọ̀ nàtàlà lead fan)
Ifá divination was cast for the King of Ìdó, the one with
the uncountable beads. He was the one that settles at Ibùdó
and makes everything all right. Ogedenjo, a special plant
that belonged toỌbàtálá, the one that has abundant seeds. If
it grows for children it grows for longevity.
The one that wears the hat to top the beads around the
neck.
The one that wears the crown that tops the cap.
The day he was going to settle down at Ibùdó, his enemies
told him that he would not be able to settle there.
Ọ̀ rúnmìlà said that he would be able to settle at Ibudo.
The he was made Olùìdó, the King.
ÈjìỌ̀ 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 consulted Ifá will become
someone that others serve. He or she could become a king
or a queen with the beads of chieftaincy on his or her neck,
and the crown of the king and queen on his or her head, He
or she will become very important in some way.
This is a story of someone who eventually settles in a
place or town and was content. He became a king and had
a good life filled with abundance. The tree that he planted
provided much prosperity. It grew prosperity in wealth,
wives, children and longevity.
Ọ̀ bàrà Méjì is the Odù of the kings or someone who gains
a prestigious position in life, such as president, king, chief
or other leader.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸ̀ WÁ
Ikùn níí fagbárí ṣelé

Àtàrí ni ò jọ́rùn ó pàgbọ̀n, Dífá fún ológànrara,
Tííṣe yèyé ológùngùnàrè Ẹbọ ní wọ́n ní kó wáṣe
Ó sì gbẹ́bọ ó rúbọ,
Ajé lóńwù ọ́;
Kó wá á wí;
Ọ̀ gànràrà ológùngùnàrè
Ire gbogbo lóń wù ó
Kó wá á wí
Ọ̀ gànràrà ológùngùnàrè
(Ifá ní òun yíò gba ire fúnẹni tódù yí bá yọ sí)
Chapter 10
It is the mucous from the nose that chooses the head as its
home;
It is the head that prevents the sun from hitting the chin;
Ifá divination was cast forỌlọ́gànrara, 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 and say:
Ọ̀ gànrara Ológúngunáré
If it is prosperity that you desire, come and say:
Ọ̀ gànrara Ológúngunáré
Ẹbọ:
Make offerings toỌ̀ rúnmìlà Eku,Ẹja, Obì, Orógbó, Atare,
Epo pupa.
Àlàyé:
Ifá predicted that Olódùmarè will bless the client with
whatever he or she desires. He or she should pray to be
blessed.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KANKANLA
I ṣẹ́ǹ ṣe nìtójú
Òwòǹ ṣe Ìbẹ̀rẹ̀
Ọmọ Agbe ló jí tòun tèrúkọ,
Ọmọ-ọdẹ ló jí tapó-tọrún
Dífá fún èjìọ̀bàrà
Ní jọ́ tó tiń ṣiṣẹ́ẹsẹ̀ lórí
Wọ́n ní kí ó rúbọ
Ọ̀ bàrà méjì rúbọ
Ó wáń ṣe iṣẹ́ àṣejẹ
(Ifá níọ̀rọ̀ èlèyí kò yanjú, Ifá ní Wàhálà rẹ̀ kò yọ. Ifá ní kí ó
rú o, kí ó le ṣe àsejẹ)
Chapter 11
We should inquire about the work we do to take care of

our lives, the business we do. It is the child of the farmer
who wakes up with his hoe.
It is the child of the hunter who wakes up with his pouch
and gun ready to go hunting
They cast Ifa for Obara when he was doing the wrong
profession. He was advised to make offerings and change
his profession. He did and started to make prosperity
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KEJÌLÁ
Orí w ẹsẹ wẹsẹ ń dífá

Ọlẹ̀ wẹsẹ wẹsẹ ń dibò;
Ìròrẹ́ kọ́ làgbàń nú,
Gbogbo wọn lóńdá wésé-wésé awo nííṣíṣe Dífá fún Ọba
lóó gbeni
A bu fún orí lóó gbeni
Orí lóó gbeni
Ọba kan kò tóó gbeni
(Ifá ní kí a rúbọ, kí a bọríẹni kí Àdúrà wa le gbà)
Chapter 12 Oníwẹsẹ̀ wẹsẹ̀ (today we want to do a name),

was divining. Ọ̀ la wẹ̀sẹ̀ wẹ̀sẹ̀ (tomorrow want to do a
name), was holding the Ìbò. Ìrore does not have seniority
among them.
They were all agitating to practice Ifá divination.
Ifá divination was cast forỌbalógbeni, the one who the
king favors.
Ifá was also cast for Orilógbeni (it is one‟s spiritual head
that is favored in one‟s life) It is one‟s spiritual head that
favors one‟s life;
There is no king that can favor one‟s life more than one‟s
spiritual head.
Ẹ bọ:
The client to view the òrìṣà orí from the chief priest.
Offering includes worship of one‟s own spiritual head.
(Obì, Orógbó, Agbọ̀n, Àádùn, Oyin, Ìrèké, Osùn, etc.)
Àlàyé:
This is a story that also reinforces the need to perpetuate
one‟s own spiritual head (orí). The Yorùbá believe that
the spiritual head is very important. It is believed among
the Yoruba that every success and experience in life
depends a great 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.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸ́ TALA
Ká móun iyán k ẹgbẹ́

Kanṣe isà kọ̀gbà
Ẹni tó jí ní kùtù-kùtù Òwúrọ̀; Tó gún iyán kẹgbẹ́,
Kò ní Ìkà Ènìyàn níkùn
Dífá fún-Lángbádé Tííṣe yèyéọ̀bàrà-méjì Wọ́n ní kí ó

rúbọ,
Kí ó borí fúnọmọ rẹ̀ Kíọ̀nà rẹ̀ tó dí lè là
(Ifá ní kí ìyáẹni tí odù yí yọ bọrí fún ọmọ rẹ̀, kí òhun tí a

dá Ifá sí le yọrí sì rere)
Chapter 13
To pound pounded yam for friends to eat;

To cook yam for an association to eat;
The one that wakes up in the early morning and pounds
pounded yam for his or her friends to eat, will not have
any bad wishes in his or her mind.
Ifá divination was cast for Langbádé, who was the mother
of Ọbaràmeji. She was asked to make offerings;
To make offerings and propitiate for her child;
Spiritual head– to make offerings;
So that her child‟s blocked path may be opened.
Ẹ bọ:
The client should receive orisa ori. Offerings include
agbọ̀n, Obì, Orógbó, Iyọ̀, Àádùn, Ìrèké, Àkùkọ adìyẹ
OwóẸyọ fún Awo.
Àlàyé: Ifá says that the client who has this Odù in
consultation should make offerings to the spiritual head of
his or her child. If he or she is a young person that has a
mother alive, he or she should go to the mother to make the
offering for him or her. The offering will enhance the life
of the client. The offering will make things get easier in
the life of the client. There will be success and prosperity
in the life of the client.
In this Odù, Ọ̀ rúnmìlà teaches that it is good to be

generous. Having a good mind towards other people such
as giving food to people who need it, brings blessings into
one‟s life. Food is one of the essentials of life. You are
giving life when you give food and there is a reward for it.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸ̀ RIÏLÁ Kí lo ní nílé
To ní kí Babaláwo ó yà wá; Mo ní, ohun tíọmọdé ń jẹ Tíí
fiṣẹnu kókó i kóró
Kílo ní nílé
Tó ni kí Babaláwo ó yà wá
Mo ní ohun tí àgbàlangbà í jẹ; Tíí fíṣe àgbọ̀n ìsàlẹ̀
kòrómú-kórómú, Mo ní Ewúrẹ́ o ní mẹ̀sọ̀-mẹ̀sọ̀, Mo
lágùtàn ní mẹ̀sọ̀-mẹ̀sọ̀
Ó wá tó gẹ́gẹ́ kára ó rọ mí o,
Ẹ wo otín ọlọ́bàrà,
Tííń bẹ lágbe, tííń hó yè Ó tó gẹ́gẹ́ kára ó rọ̀ mí o.
(Ifá ní kíí eléyìí fiọtín rúbọ, kí ó pe àpèjẹ kí ara le báa rọ́.)

Chapter 14
The Chief Priest was asked to stop at your house and he

asked,
“What do you have in thehouse?”
“I have children who like to eat, as they make their mouth
kọ̀rọ̀ kọ̀rọ̀ (the sound of the mouth when chewing)
I have what the Elders like to eat, that makes their chins go
koromu kọ́rọ́mú (the movement the chin makes as the
mouth 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 Ọ̀ bàrà
As 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 to be generous and
give food. Make feast for friends and associations. It
usually makes one‟s life very easy. Be kind to people and
be helpful. There is always a blessing for it.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸ̀ DÓGÚN Babaláwo kékeré

Ó f‟ọ̀paỌ̀ rìrẹ̀ tẹlẹ̀;
Dífá fún ÈjìỌ̀ bàrà
Hán lukin fún Ojódù
Wọ́n ní kí wọn rúbọ
Kí wọ́n bọrí,
Kí wọ́n le dẹni àpésìn
Ọ̀ bàrà nìkan ló rúbọ
Ó sì diẹni àpésìn
(ifá ní kí a rúbọ, kí a bọ orí kí òun tí adáwọ́lé lé yọrí sí

rere)
Chapter 15
The young babaláwo walks with oríre (Osùn. The staff of
the babaláwo) Ifá divination was cast for ÈjìỌ̀ bàrà.
It was also cast for the Ojú Odùs (the rest of the Sixteen
Odùs) They were told to make offerings.
They were told to propitiate to their spiritual head, so that

they would become someone people gather to worship. Ọ̀
bàrà was the only one that made 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 offerings to the spiritual
head so that he or she will become a leader and other
people will propitiate to him or her. The client will be
blessed with a lot of followers. Whatever he or she
embarks on will become successful.Ọ̀ bàrà the Odù of the
King and leadership.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN

Ó ṣepélénje s‟ọ̀tún
Ó rìn mìnìjọ̀s‟ósì
Òdere kókò ni ko lura ló wọn
Pélé nje pélé nje pélé nje
Dífá fún ÈjìỌ̀ bàrà
Wọ́n ní kí ó rúbọ,
Nítorí eléyìí rúbọ, kí ó bọ ibèjì, kíọ̀nà rẹ̀ le là)
Chapter 16
He breaks pelenge (the look of a tall person who swings)

to the right side; He walks gently to the left;
Òdère Kókò (a bird that roams the cocoa farm)
Ifa divination was cast for ÈjìỌ̀ bàrà, the name that we
call twin children. He was told to make offerings for his
old age.
Ẹbọ:
Make offerings to Egúngún, Àkùkọ̀, Epo pupa, Iyò, Obì,
Orógbó, Atare, Omi tútù, etc.
Àlàyé:
This Odù is speaking of our time in life. It is speaking of
our activities. Things may be fine in the beginning but we
must prepare for our old age. All these things depend on
the way we use our body and the preparations we have
made in terms of financial security for our old age. Ifa
says that the client should make offerings to the Ìbejì
(twins) Spirit, so that his or her road will remain open. He
or she should do things to prepare for old age, e.g.
savings, doing good things for people to remember you by.
Investments for the future.
Ọ̀ BÀRÀ MÉJÌ ẸSẸ KẸTADINLOGUN
Àkàsùbàrà lóó o bá ọlọ́bẹ̀ lẹ́rù Dífá fún ọlọ́bàrà;

Tí ó ní Agbọ̀n òn kòtà
Kí ó sì tún bọfá
Ọ̀ bàrà rúbọ
(Ifá ní kíẹnití odù yíí yọ síí rúbọ nítorí òwò tí óń ṣe)
Chapter 17
It is the big portion of stew that bothers the owner of the

stew;
Ifa divination was cast forỌlọbàrà (name of Odù), who
said that the Basket he had made did not sell; He was told
to make offerings to Ifá and Ọlọ́bàrà.
Ẹbọ:
Makeẹbọ to Èṣù, Epo pupa, Iṣu,Ọ̀ gẹ̀dẹ̀, Obì, Orógbó,
Atare,Ẹ̀ wà,Ọtí.
Àlàyé:
Ifá says that there is no need to be worried. Things might
look like there is no solution to sustain one in life. But if
we make offerings everything will work itself out. Ifá says
that the client should make offerings so that his or her
business will get better. He or she will be able to do good
business and will make many sales and profit.
Chapter 18
Ifá divination was cast for Èjì Ọ̀ bàrà, on the day that he
was doing work that resulted unprofitable. He was told to
make offerings;
Ọ̀ bàrà Méjì made the offerings and his work became
profitable.
Ẹ bọ: Make offerings to Ifá, Ògún, Èṣù, Obì, Orógbó, Iṣu,

Epo pupa, Oyin, Iyọ̀, Ọ̀ gẹ̀dẹ̀, Àkùkọ Adìyẹ, Abo Adìyẹ,
etc.
Àlàyé:
Ifá says that the client‟s matters are not all that well. He or
she is working too hard. Not enough profit is being made
through his or her labor. He or she is working but nothing
is showing for it. If the client makes offerings, things will
turn around for the client. There will be more blessings in
his or her life and his or her work will become more
productive and profitable.
ODÙ K ẸRIN Ọ̀ KAÏRAÏ MÉJÌ ẸSẸ̀ KINNI Arọ jọ̀rọ̀jọ̀

ìjokùn
Ìjokùn náà arọjọ̀rọ̀jọ̀
A dífá fún Erin
Tííṣe ọmọ Olúigbó
A dífá fúnẸfọ̀n
Tííṣe ọmọ Olúọ̀dàn
A dífá fún ìrángán m ọtà Wọ́n ní kí Erin kó rúbọ Kí Erin ó
le báá lọ́lá Wọ́n ní kíẸfọ̀n òwòyè Kí ó léè báá níyì
W ọ́n ní kí Ìràngàn mọ̀tẹ̀ ó rúbọ

Kí ó le báá lẹ́rú ju gbogbo àwọn ẹyẹ oko Erin gbọ́, Erin
rúbọ
Ẹfọ̀n gbọ Ẹfọ̀n rúbọ
Ìràngàn mọtẹ̀ rúbọ
W ọn sì í rú ju gbogboẹyẹ oko lọ Ọwọ́ Erin yẹ ọlá

Nítorí órú ẹbọ ńlá
Nítoríẹbọ rẹ̀ pọ̀ rẹ̀gẹ̀dẹ̀
Ọwọ́ ìrángán mọ̀tè tẹ́
Nítoríẹbọ rẹ̀ kò tóǹkan
Ẹ sáré wá,Ẹ wá gbé iyì fún mi È mi ni, Ìrángán mọ̀tẹ̀
Ẹ sáré wá,Ẹ wá gbé iyì fún mi Ifá ní bí a báṣe rúbọ sí ni
ire wa yíò pọ̀ Sí lórí ohun tí a dífá lé lórí, ifá ní.. A ó jẹ
òye
ẸBỌ: EKU,ẸJA, ÌGBÍN,ẸYẸLÉ, ÀKÙKọ, ÀYÉBỌ̀ ,

OBÌ, EPO, ÈKỌ, ETC.
VI.Ọ̀ 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 Ifá
divination teachings for the Buffalo, who was the child of
Olú Ọ̀ dàn, the owner of the Plains.
He cast Ifá divination teachings for Ìrángam 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 offerings so that she will
have more things than all the rest of the birds in the forest.
The elephant listened to the advice and He made his
offerings.
The buffalo listened and made his offerings.

Ìrángan mote made his offerings too. She has more things
that the rest of the birds in the forest. The elephant was
able to achieve wealth because the elephant made more
abundant offerings. The buffalo was able to achieve
dignity because he made a lot of offerings.
Ìrángan mote only had few things because 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 and make our offerings
the more we will get the rewards. The offerings could be
discipline of ourselves; it could be something given up; or
it could be some item of things. Ifá predicted that the client
will eventually take an important position in the society.
The client will become a chief.
ODÙ KẸRIN Ọ̀ KAÏRAÏ MÉJÌ ẸSẸ̀ KEJÌ Bí a bá ti ko ni
B ẹ́ẹ̀ ni áá kí ni
Bí a bá ti kí ni
Bẹ́ẹ̀ ni á á jẹ́ ni
Ọ̀ rúnmìlàẸ̀ làńpẹ̀lẹ́ o,
Ọ mọ Elépo pupa
Kíí jẹ àdín
Ọ̀ rúnmìlà,Ẹ̀ là pẹlẹ́ o Ẹkùn jẹran sùn
Ọ̀ rúnmìlà pẹ̀lẹ́ o
Ọ mọ o pọ́npo-tóóró
Ọmọ ran mí lọwọ́
Kíń gbọrun léṣẹ̀gi
Awo tó bá tètè dé
Wọ́n yíò máa ree káṣẹ̀gi
Èyí tí kò bá tètè dé Wọn á réé ká iyùn

Gbẹ̀gi niń o káá
N kò ká iyùn
Èjìgbàrà ìlẹ̀kẹ̀ niń ó ká á
N kò ká „kún ikú gbororo

A dífá fún ire níń-ó-kóo
Tííṣe ọmọ olódùmarè
Adìyẹ funfun, Àgbà ààyò àkùkọ Ta ní léé fún Elédùmarè
lẹ́bọ Èmí mọ̀ di adìyẹ funfun
Àgbà aayọ̀ Olódùmarè
(Ifá ní kí a rúbọ fún igi, kí a si máa mójúto)
(Ifá dáradára, ó sọ wípé, a ó diọlọ́rọ̀ e.t.c.) Ẹbọ: a ó bọ̀

ifá,ọ̀pẹ̀lẹ̀ la ó fi bèèrè ohun tí fa gbà.
Chapter 2
It is the condition we meet that determines how we greet

each other. It is how we are greeted that determines how
we answer. Ọ̀ rúnmìlàẸ̀ là be well.
The child of the owner of plenty palm oil; Who does not
eat palm kernel oil. Ọ̀ rúnmìlàẸ̀ là be well.
The leopard that eats meat.
Ọ̀ rúnmìlà be well.
The child of Ponpo toro;

The child helps me.
Let me lay my neck on Sẹ̀gi (expensive bead jewelry)
Those that come early, they will harvest Sẹ̀gi.
Those that come late,

They will harvest the Coral beads. Segi is the one that I
will harvest. I don‟t want to harvest Coral Beads. I will
harvest uncountable beads.
I don‟t want to harvest Ikú gbòrògbò

Cast Ifá divination teachings for Ireninókó, (its goodness
that I will meet), who was the child of Olódùmarè.
The white hen is the favorite of the rooster, who could
give Olódùmarè for offerings.
I have become a white hen, the favorite of Olódùmarè.

TheỌ̀ pẹ̀lẹ̀ will be used to find what should be theẸbọ.
What Ifá wants.
Àlàyé:
The client who consulted Ifá should do some things to
achieve dignity. He or she should try what it takes to
achieve success in life. He or she should strive for the
best. He or she should try to be the favorite of Olódùmarè.
ODÙ K ẸRIN Ọ̀ KAÏRAÏ MÉJÌ ẸSẸ̀ KETA Eekánnáọwọ

wọ́n o jù họra taṣọtaṣọ
Ohùn rere níí yọ obì lápò
Ohùn burúkú níí yọ ọfà nínú apó
A dífá fún akọ àáyá
A bù fún ìjímèrè
W ọ́n ń lọ sí okoọdẹ
Ïjẹ́ kí olóko mọ́mọ̀ kú o Kí ògúnbẹ̀rẹ̀ mọ́ mọ̀ mọ̀ yà Ní
ìwóyí àmọ́dún
Kí a ríbi jó gbàntèté
Ifá ní kí a máa ba ibi tí a tíń jẹ́hun jẹ́, kí a má aṣe àdúrà fún

ọ̀gáẹni, kí a siṣọ́ra Kíẹni tóń ṣọ́ní le ríẹni mu
Ẹbọ: Ohun tí ó bá wu babaláwo ló le yin lẹ́bọ
Chapter 3
The nails of the fingers cannot scratch the body with the
clothes on.
It is a good voice of approach that brings Kolanut out of
the pocket.
It is the bad voice of approach that brings out the sword
from its case. They cast Ifa divination teachings for the
male monkey,
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 find a place to dance
Gbàntèté, the happy dance. The babaláwo will ask for
what Ifá wants. TheỌ̀ pẹ̀lẹ̀ will be used to find the
offerings.
Àlàyé:
Ifa advises not to mess up where one makes a living. The
client should take care of where he or she works; to
always look out for the good of where the client is
benefiting or works. Always be careful of someone who is
looking to trap the client. The client should be diplomatic
and send good vibes. The good vibes will bring positive
responses.
ODÙ K ẸRIN Ọ̀ KAÏRAÏ MÉJÌ ẸSẸ̀ KẸ́ RIN Kẹ́kẹ́ loguń

awo ilé olówu
Àbàjà lọgbọ̀n, awo wọn lódeỌ̀ yọ́ Túré ni àádọ́ta,
A dífá fún Olúnlóyè
Tí óń ti Ìkòléọ̀run bọ̀ wá sí aye
Ïj ẹ́, Olóunlóyè mọ̀ mọ̀ṣe rẹdunọ̀rán Àgbà tí kò bínú lọmọ

rẹ̀ẹ̀ pọ̀
À ì pẹ́, À ì jìnà
Ẹ wá bá ni ní wọ̀wọ́ọmọ
ÌKÌLỌ̀ : Ifá ní ibi tí àń lọ yíò dára, àgàn yíò dọlọ́mọ

Sùgbọ́n kí a maṣe bínú, kí a ma a fi ara dàa etc.
(ẸBỌ RÍRÚ: EKU,ẸJA, ÀYÉBỌ̀ , ẸYẸLÉ, EPO, EKU,
OBÌ.
Chapter 4
The K ẹ́kẹ́ (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 the Awo of the
town ofẸ̀ yọ̀.
Ture, a Hausa tribal mark, was fifty.
Cast Ifá divination teachings for Olúnlóye.
He was coming from heaven to Earth.
So olúloyé do not let matters bother you.
It is the elder who has a lot of children who does not get
angry. In no time; not too far.
Come and find us in the midst of children.
Ẹ bọ:
1 rat, 1 fish, 1 hen, 1 pigeon, palm oil Kolanuts, money for
the babaláwo.
Àlàyé:
Ifá predicts that the client is planning some adventure. Ifá
says that the adventure will be fruitful. He or she may be
planning on getting together with partners of the opposite
sex to have children. They will be blessed with a lot of
children. The client should not get angry. He or she must
learn how to tolerate others so that he or she will have lots
of people around as an elder.
ODÙ K ẸRIN Ọ̀ KAÏRAÏ MÉJÌ ẸSẸ̀ KARUN Ọgbọ́n

erinlá kííṣọ̀rọ̀,
Ẹ woẹyẹ jìngbìnì lọ́rùn ẹsin
A dá ifá fún Bí lọ̀pẹ̀
Tíí sọmọ bíbí Àgbọnmìrègún
Wọ́n ní kí ó wá rúẹbọ
Nítorí pé kíí l ọ sí oko Eku méjì,ẹja méjì, Àyébọ̀ adìyẹ

méjì Okòó àtiẹgbaajì
Á rúbọ Ifá
A ó pa ọ̀kan nínú adìyẹ náà A ó láá ní àyà, áo ó bu epo si i
A ó gbe lọ síọ̀dọ̀ èṣù
A ó wá fiọkan tí ó kù
Fún ẹni tó dá ifá náà
Láti fi b ọ ifá
Ifá níẹnìkan nìyí
Kò gbọdọ̀ lọ sí oko
Kò gbọdọ̀ fíẹsẹ wọ enini Kí ó ma a bọ ifá
Chapter 5
The old Hipopotamus does not talk.

Look at a bunch of birds on the neck of the horse.
They cast Ifá divination teachings for Bilope, who was the
child of Àgbọnmìrègún (Ọ̀ rúnmìlà) He was told to come
and make offerings.
Because he does not go to the farm or to work, he was told

to make offerings of 2 rats, 2 hens, and some money.
The hen should be given to Ifá as sacrifice;
And the other hen should be given as sacrifice to Èṣù.
Ẹbọ:
2 rats, 2 fish, 2 hens, Kolanuts. It will be advisable for the
client to receive Ifá.
Àlàyé:
Ifá predicts that the client should be a devotee of Ifá. The
client should not go to do other kinds of work for a living.
He or she should study Ifá and work with Ifá.
Ọ̀ KÀNRÀN MÉJÌ ẸSẸ KẸFÀ Ikán winrin

Ikán winrin
A dífá fún Yanmoti

Tí óń lọ sí oko aleròọdún
Tí óń lọ mún ilẹ̀ ibùdó
Nítorí tíọmọ; wọn ni yíò bíọmọ Eku méjì,ẹja méjì
Okòó àti egbàajì
Ifá níẹnìkan ń ṣe ǹkan, Osù lọ́wọ́
Bí ó bá rú ẹbọ ọmọ ni yíò fi bí Yànmòtí rúẹbọ
Chapter 6
Ikán winrin, a name;

He was the one that cast Ifá divination teachings for
Yànmotí. He who was going 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 equivalent cowries in money.
Yànmótì made the offerings and he had many children. Not
too long; not too far.
Come and find me in the midst of many children.
Ẹbọ:
2 rats, 2 fish, kolanuts, alligator pepper, palm oil and Oti.
Àlàyé:
Ifá says that the client who has consulted Ifá may be
proposing to go on a venture. Ifá says if he or she makes
offerings it will succeed. Also that the client might be
looking to have children. He or she will be blessed with
children.
Ọ̀ KAÏRAÏ MÉJÌ ẸSẸ̀ KÉJE Ọyẹ ní óṣará

Kùrùkuru kò da móín-móín
Akọ Àparò Abo Àparò
Wọ́n kò gbógbe lérí
San san bí Àkùkọ adìyẹ
Adífá fún ọlọ́fin;

Ọlọ́finńruntẹ́
A dífá fún Lánọsẹ̀ aya rẹ̀ń sọ̀gbọ̀gbọ̀ àruǹ A dífá fúnỌ̀
kànbíọmọ rẹ̀ń rà rùn Ọ̀ rẹ̀gẹ̀dẹ̀ Wọ́n ní kíọlọfìn rúbọ
Kó ní dúdú gba dúdú Kó ní pupa gba pupa

Kó ní fun fun gba fun-fun
Ká là yiǹriń gbà yiǹriń
Bàrà pẹtù mọn-mọn bá ni kárùn lọ ọ Bàràpẹ̀tù
(ÀLÀYÉ: Kí ẹnitíẹ dá Ifá fún kí óṣe Ètùtù kí àrùn ma ba
kọ̀lú) òhun àti Àwọn ẹbí rẹ̀ tí ó bá níẹnití ara rẹ̀ kòyá.
Kí óṣe ẹbọ kí Ara Olúwa Rẹ̀ le yá gágá)
ẸBỌ: (i) Aṣọ dúdú, Aṣọ pupa, Aṣọ funfun
(ii) Eku,Ẹja, Obì, Orógbó (iii) Owó fún Babaláwo láti

jẹun
(iv) Ewúrẹ dúdú kan.
Chapter 7
( Ọyẹ̀), in the dry season the thunder does not crash. The
cloud does not glitter.
The Àparò bird, partridges either male or female, Do not
wear the upright crest.
The head crest like the rooster.
The teachings of Ifá divination of Ọlọ́fin. Ọlọ́fin was

smelling the sickness. Ọlánọsẹ̀, his wife was very sick.
Ọ̀ kànbí his son was also very ill.
Ọlọ́fin was asked to make divination.
He was to offer a black cloth.

Let the owner of the red take the red. Let the owner of the
white take the white. Let the owner of the glitter take the
glitter.
Everybody will be happy.

Bàràpẹ̀tù (a name ofỌ̀ rúnmìlà), please come and take
away our sickness. Come and take away our sickness
Bàràpẹ̀tù.
Ẹ bọ: Black clothes, red clothes, white clothes & glitter

clothes. 2 rats, 2 fish, kolanuts & Orógbo.
Palm oilỌtí. And enough money for the babaláwos to eat.
Àlàyé:
Let the person who we Ifá divination for make offerings,
so that a terrible disease does not affect him or her or his
family.Ọlọ́fin the head of the house was sick. His wife
was sick. His son was also sick. That means that the
whole household was sick. The client should do whatever
offerings to prevent sickness in the family
ORÍ KEJÌ ỌKANRAN MÉJÌ ẸSẸ̀ KẸJỌ
Bí ẹlẹ́bọ kò bá peẹni Àsefín kò yẹ ẹni

Ọ̀ ràn tí kò sunwọ̀n; Konkońi sojú
A dífá fún ÈjìỌ̀ kànràn
Tí ó ń lọ ilé ìtìlẹ̀ Ẹ sáà jẹ kó máa rìn Ẹ jẹ́ kó máa yan
Chapter 8
If someone who is making ẹbọ does not invite someone

there; Being nosey is not necessary.
A negative matter usually shows its faceṣonṣo.
They cast Ifá divination for ÈjìỌ̀ kànràn in the teaching of
Ifá.
He was going to the house of Ìtìl ẹ̀. Just let him walk
freely.
Let him walk in style.
Ẹbọ:
1 rat, 1 fish, palm oil,Ọti and Obì for Èṣù. Enough money
for the babaláwo.
Àlàyé:
Ifá advises the client not to get involved in other people‟s
matters. He or she could get into problems by getting into
other people‟s matters.
ORI KEJI ỌKANRAN MÉJÌ ẸSẸ̀ KẸSAN
Ọ yẹ́ kò sán àrá,

Mọ̀nà-mọ́ná kò jírẹ̀rẹ̀ kọ
Ako àparò àti Abo àparò kó lógbe lórí sansan A dífá
fúnẹ̀rẹ̀jẹ́ dúdú, Yèyé Àgbò;
Ó ti bí Erin àtiẸfọ̀n
Ó sì bí Àgbòṣẹ Ẹ̀ kẹta
Nígbà tí Gbàngó bú mọ́ erin àtiẹfọ̀n
Wọ́n bẹ́ lu igbó;
Gbùgbọ́n Gbàngó bú mọ́ àgbò
Àgbò náà sì bú mọ́ padà
Àgbò kò sál ọ, óń jà pẹ̀lú Gbàngó Nígbà tí ó pẹ́ tí wọ́n tiń
jà
Gbàngó fà sẹ́hìn, ó padà síỌ̀ run
(Láti ìgbà náà ni Gbàngó tí wà lọ́run, àfi Nígbàtí àrá bá

sán) (Tí mọ̀n-nàmọ́ná-kọ, Àgbò Á fiẹsẹ̀ walẹ̀, a ní Ìjà òun
pẹ̀lú rẹ ku ẹ̀ẹ̀kan)
Chapter 9
In the Dry season (Hamattan), the thunder does not crash.

The lightening does not flash in secret.
Male and female Àparò, a bird called Partridges, do not
wear the upright crest on their heads. They cast the
teaching of Ifá for Èrèjèdúdú, the mother of Àgbò, the
Ram.
She who gave birth to Erin, the elephant and toẸfọ̀n, the
buffalo.
And also she has given birth to the ram as her third child.
When Gbàngó the spirit of thunder and lightening roared at
the elephant and the buffalo, they both fled into the forest.
But when Gbàngó roared at Àgbò the ram, the same ram
roared back at Gbàngó.
He did not run away. He fought with Gbàngó the spirit of

thunder and lightening. After they had fought for some
time,
Gbàngó withdrew and he went back to Heaven.
Since then, whenever the thunder roars and the lightening
flashes, Àgbò the ram scratches the ground in preparation
for flight.
And says to Congo: our fight is not finished 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 consulted Ifá to be brave
and have confidence. The client will have victory if he or
she has courage and bravery. There will be a big problem
in the life of the client but with courage he or she will
overcome the problem no matter how big it may be.
Ọ̀ KÀNRÀN MÉJÌ ẸSẸ̀ KẸ̀ WÁ Ọ̀ kànràn ká níhín

Ọ̀ kànràn kan lọ̀hún; Ọ̀ kànràn méjèéjì abẹnu ṣonṣo Àwọn
ni wọ́n dífá f‟ọ́mú Wọ́n ní Ire méjèèjì
Ni yíò ma rí láyé
Ọ̀ rúnmìlà mọ̀n mọ̀n jẹ́kí
Ire mejimeji kó w ọn Awo. Àlàyé:Ẹnití A dífá fún yíò rí

Ire méjì, bóyá Ire owó àti ireọmọ Ẹbọ: (i) Olúwa rẹ̀ rúẹbọ
fún ifá àti èṣù
(ii) Àkùko adiy ẹ, abodìyẹ kan (iii) Obì Epo àti

(iv) Owó tí ó tó awo jẹun.
Chapter 10
There is One Ọ̀ kànràn here.

There is OneỌ̀ kànràn there.
The twoỌ̀ kànràn come together and have pointed mouths.
They were the one that cast Ifá divination teachings for the
two breasts of the woman. They told the breast that she
would always receive goodness in double. That is why
there is always two breasts instead of one.
Ọ̀ rúnmìlà please always Bless the Awos with double
goodness.
Ẹbọ:
2 rats, 2 fish, kolanuts, bitter kola, palm oilỌtí, enough
money for the babalawo to eat.
Àlàyé:
The client will be blessed with things in double. Since the
breast is usually in twos, the blessings from God will
double for the client who has consulted Ifá if he or she
makes offerings. Blessings could be on the way. He may
think its one thing but it could be two or more.
ORI KEJI ỌKANRAN MÉJI ẸSẸ̀ KOKÀNLÁ Òrìṣà fi ihá

jẹ obì
Igi okoń róju
Dífá fún odù-méjì,
Tóń re oko ìwàsarẹ̀
Kí ó le fi odidi ẹniṣọ̀fẹ jẹ Ó rúbọ,

Ọ̀ pọ̀lọpọ̀ omi,
Ó sì fi odidiẹniṣọ̀fe jẹ
Odù méjì lorúkọ tí ańpe omi
OdidiẸni ó fiṣe ọ̀fẹ́ jẹ Ni orúkọ tań peọmọ

(ifá ní kí a rúbọ nítoríọmọ. Ifá ní eléyì fẹ lọ sí ibìkan kí ó
rúbọ kí ó le báa jèrè ti ibẹ̀ bọ̀).
Chapter 11
The Òrì ṣà chooses to eat Obì.

The trees in the forest were bothered.
They cast Ifá divination for the two OdùsỌ̀ kànràn méjì.
He was going on a venture for prosperity.
So that he would be blessed with a whole 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 is blessed with.

It is the name we call the baby.
Ẹbọ:
Eku,Ẹja,Ẹyin adìyẹ, Obì, Orógbó and atare. Babaláwo
will use them to pray for the client for blessings of
children and prosperity.
Àlàyé:
The client is advised to make offerings because there is a
blessing on its way. People around the client can see this
coming and get a little jealous. That is expressed where
Ifá said Òrìṣà choose to eat Obì. The trees in the forest
were unhappy. Sometimes when you are blessed some
people get jealous. It is human nature. Ifá says the blessing
of a whole human is on its way for the client. It could
come in the form of a child bearing or someone as an
assistance or helper. Another name for the gift of a child is
Odidiẹni.
ORI KEJI ỌKANRAN MÉJÌ ẸSẸ̀ KEJÌLÁ Ení pere,

Èjì pere,
Dífá fún Látàkálẹ̀;
Tó máa gbé ojú kan j‟ọ̀fẹ́
Tó ma gbé ojúkan j‟ẹ̀fà
W ọ́n ní kí ó rúbọ,
Kí ó fi epo rúbọ,
Látàkálẹ̀ rúbọ;
Kílaṣe Ma npe Látàkálẹ̀
(ifá ní kíẹniti Odù yí yo sí kí ó rúbọ, kí ó ma baṣe wàhálà

ni ayé rẹ̀. ifá ní Epo pupo niẹbọ rẹ̀.)
Chapter 12
I counted one. I counted two.

Names of the awos who consulted Ifá divination teachings
for Látàkálẹ̀. He was going to stay in one place and be
gifted.
He was told to make offerings. He was told to make

offerings of palm oil
Latakale made the offerings.
What do we call Látàkálẹ̀?
Látàkálẹ̀ is what we call the Ants.
Ẹbọ:
Epo pupa, Eku,Ẹja, Atare, Osùn,Ẹfun, Obì, Orógbó, etc.
Àlàyé:
Ifá teaches how we can gradually grow from adding one
plus one. Sometimes we don‟t have to keep going about to
increase our prosperity. We can be in one place but
maintain perseverance and still make headway. These
were the names of the awos who cast Ifá for Látàkálẹ̀. He
was assured of prosperity without having to go too far.
These were the ways of the ants that will not have to walk
too far to fetch his prosperity. Whoever this Odù comes
for should make offerings so that he or she will not have to
walk or work too much before he or she finds prosperity
in his or her life.
ORÍ KEJÌ ỌKANRAN MÉJÌ ẸSẸ̀ KẸTALA Ọ̀ kànràn kan
níhìn
Ọ̀ kànràn kan lọ̀hún,
Ọ̀ kànràn mééjì àbìdí jánwọwọ jánwọwọ
A dífá fún Orí, Adífá fún Eégún, Adífá fún Òrìṣàńlá, A
dífá fún Gbaǹgó adífá fún Èṣù
W ọ́n sunkún pé àwọn kò ní Àṣẹ lẹ́nu

Ni wọ́n bá kọ rí sí ilé Babaláwo.
ÀLÀYÉ:- Ifá sọ wípéẹnití ó rúbọ yí. Àwọn ọmọ lẹ́yìn rẹ̀
kò kaọ̀rọ̀ rẹ̀ sí, kí oní tọ̀hún máṣe òtítọ́. Kí ó si máa ní
sùúrù àti ìfàradà ó ní tọ̀hún yíò sì diẹ̀rí àpésìn.
ẸBỌ RÍRÚ:- Sùúrú, òtítọ́ àti Ìfàradà. Kí a maṣe ore ní
ìgbà-kugbà.
Chapter 13
One Ọ̀ kànràn here; oneỌ̀ kànràn there.

The twoỌ̀ kànràn have their buts jánwówó-jánwóró Cast
Ifá divination for the spiritual Head;
Cast Ifá divination for Egúngún.
They cast Ifa divination for Òrì ṣan‟là (Ọbàtálá) Also cast
Ifa divination for Gbàngó.
Cast for Èṣù.
They were all crying that they did not have any authority
from their mouth. Then they went to the babaláwos for
divination.
Ẹbọ:
Obì, Orógbó, Agbọ̀n, Ìréké,Ẹ̀ pà, Oyin, Àgbado, Epo pupa,
OwóẸyọ. Cowries equivalent in money.
Àlàyé:
Ifá says that the person who has consulted Ifá was having
problems with the people around him or her; not having
respect for what he or she says. He or she should make
offerings and prayers so that people will respect him or
her. The client will eventually be someone who everyone
respects and worships. He or she will be generous.
Ọ̀ KÀNRÀN MÉJÌ ẸSẸ̀ KẸRÌNLÁ
Àlùkù j ẹ hùrẹ́
Ló dífá fún Àkùkọdìyẹ gògòrò Tíńlọ re gba rere-níọgbà
Awo Ọjọ́ Àkọ́kọ́-dìye ìrẹ̀rẹ̀ dodì Àsútí Awo, mọ ti dé
Àsúré
Rírú ẹbọ ni gbeni

À ì rú kíí gbe nìyàn Ẹwá bá ni ní wọwọ ire Wọwọ ire láá
báni Lẹ́sẹ̀Ọbarìṣà
Àlàyé: Ifá s ọ wípéẹnití ó dáọ̀kànràn méjìńwá Ire

Ire tí ó ni ko tó hun sugbọn t o bá fi Orí ti Ìsòro rẹ̀. Olúwa
rẹ̀ yíò rí Ire púpọ̀. Kí onítọ̀hun rúẹbọ fún Ifá. Gbogbo Ire
yíò si jẹ́ ti Olúwarẹ̀.
Chapter 14
Alùkù j ẹ hùrẹ́
Cast Ifá divination for the big cock.
The one that was going to the yard of the Awo to find
prosperity. The rain that fell on the cock has turned into
prosperity. Making offerings befits one‟s life.
Not making offerings does not favor one‟s life.
Come and find us in abundance of prosperity.
It is in abundance of prosperity that we find one at the foot
of Òrìṣà.
Ẹbọ:
Oyin, Ìrèké, Obì, Orógbó, Atare,Ọ̀ gẹ̀dẹ̀, Epo pupa,Ọtí,
Àkùkọ Adìyẹ kan, Owó Awo.
Àlàyé:
Ifa says that the client is looking for goodness and
prosperity in life. If he or she makes the effort he or she
will achieve the goal. Even
though it might seem like it will not happen. But in the end
the client will be in the middle of prosperity.
Ọ̀ KÀNÀRÀN MÉJÌ ẸSẸ̀ KẸẸ̀ DÓGÚN Ọkàn mi o,

Ọkànọ o,
Ọgbọ́n à gbọ́n tán
Ìmọ̀ràn àmọ̀jù
Ló dífá fún Lárumọ
Tí ò j ẹ́kí wọn fiọmọ Olóyè jẹ Oyè
Àṣé rírú ẹbọ ní gbeni
Aìrù kíí gbe nìyà
Àlàyé:
Àlàyé: Ifá sọ wípé kíẹnití ó dáỌ̀ kànràn méjì maṣe gbọ́n
jù, kí olúwarẹ máṣe fa àkóbá fún ara rẹ̀. kí óṣọ́ra kí ó sí
rúbọ nítorí wàhálà àti àfiọ́wọ fà.
Ẹbọ
Ẹbọ rírú: epo pupa, Obì, Orógbó, Atare,Ọtí, Iyọ̀, Ọ̀ gẹ̀dẹ̀,
Eku àtiẹja, kí ó nítòhún tún ṣọ́ra fún àfọwọ́fà
Chapter 15
It is your turn. It is my turn.

It is over smartness and overzealousness
Cast Ifá divination for Lárumọ, he who did not let them
choose the heir to the chieftancy position. Yes, it is true
that making offering befits one‟s life.
Not making offering does not befit one‟s life.
Ẹ bọ: Epo pupa, Obì, Orógbó, Atáré,Ọtí, Iyọ̀, Ọ̀ gẹ̀dẹ̀, Ẹdu

andẸja. The client should make offerings to Eshu. He or
she should be careful not to get him or herself into trouble.
Àlàyé:
Ifá says in the OdùỌ̀ kànrànméjì that the client should not
be too smart for his or her own good. He or she should be
careful not to cause problems for his or her own life. He
or she should make offerings to prevent a self-inflicted
problem.
Ọ̀ KÀNRÀN MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN
Ọ̀ kan bà bà bà
Ló dífá fúnỌlọ́bàagbẹ̀du
ọmọ àmù yínkini bọ́ọmọ lẹnu Ọjà pa tán ó tún nawọ́ sí ìtàn
Àṣé rírú ẹbọ ni gbeni
Aìrù kíí gbènìyàn
ÀLÀYÉ: Ifá s ọ wípé kíẹnití odù ifá yí yọ sí, kí ó maṣe ní

wọ̀bìà, kí olúwarẹ̀ ní ìtélórùn. Kí ó nítọ̀hun si ma ṣe ìtọrẹ
àánú. Kí ó sì rúẹbọ kí olúwarẹ̀ fi àlékún ohun gbogbo.
ẸBỌ RÍRÚ:- Ohun jíjẹ, Isu,ọ̀gẹ̀dẹ̀, Epo pupa, Oyin, Iyọ̀,
Obì, Orógbó, Atere. Etc.
Chapter 16
Ọ̀ kàn bà bà bà (an expression of how big Ọ̀ kànràn is)

Cast Ifa teachings forỌlọ́baagbèdu, the child of the one
that gives a little bit in the child‟s mouth. He finished
eating the arm and then went for the thigh.
It is true that making offerings befits one‟s life. Not

making offerings does not befit one‟s life.
Ẹ bọ:
Make offerings to Èṣù. Epo pupa. Iṣu, Obì, Orógbó, Atare,
Ìjẹ ìmu. The Client should not be selfish or greedy in
order to earn the people‟s respect. Try to be generous and
learn to share.
Àlàyé:
This is the story of Ifá that teaches the client not to be
greedy. It is the story of an elder who after taking a portion
he or she went on to take another portion while not sharing
much of it. It is not good to be selfish or greedy. One must
learn self control and caution.
Ọ̀ KÀNRÀN MÉJÌ ẸSẸ̀ KẸTÀDÍNLÓGÚN Ọ̀ kànràn kan

lọ̀hún Ọ̀ kànràn kan nìhín Ọ̀ kànràn ló di méjì Wọ́n á dire
A dífá fún Gbàngó
Olúr ọ̀jò Bambí

Ọmọ arígbáọ̀tá ṣẹ́gun
Nígbà tíńlọ rè gbéọya ní ìyàwó Wọ́n ní kó káa ilé
Kó jàreẹbọ ni kòṣe
È ṣù àìsẹbọ, Ẹ̀ gbà àítèrù Gbángo kọ̀, Gbàngó kò rúbọ Ó

pawo lèké, ópe èṣù lólè ọwọ rún yan yan, yan
Bíẹni tí kò ní í kú mọ́ láyé
Ó wá k ọtí ọ̀gbọ́nin síẹbọ

Wọ́n ní obìnrin tí Gbàngóńlọọ fẹ́ Ní agbára púpọ̀ ju
Gbàngó lọ Wọ́n ní kí Gbàngó órúbọ dáadáa Kí ó fi lè ní
agbára lórí Ìyàwó rẹ̀ náà
Gbàngó k ọ̀ ó ní òun, kò ní rú ẹbọ Ni Gbàngó bá múra, ódi

ilé Irá Ó sì fi bẹ̀ gbéọya ní Ìyàwó Kò tọjọ́, kò tó osù
Gbàngó gbéỌya ní Ìyàwó tán
Àw ọn méjèèjì bá bẹ̀rẹ̀ sí dán agbára wọn wò Bí Gbàngó

bá wò sùn, sùn
Tí ó bá ju ẹdun àrá sí ibìkan
A di wípé kí gbogbo ayé fí igbe rẹ̀ bọnu
Ódi wípé kí a máa ránṣẹ́ sílé kí a máa ránṣẹ́ sí oko; Kí a sì
maṣe ìnáwó
B ẹnì bí a bá dé ibitíẹdun náàṣọlẹ̀ sí Bóyá kò pa ju ẹyọ

ẹnìkan ṣoṣo lọ;
Gbùgbọ́n bíỌya Obìnrin Gbàngó bá wò sùn sùn Ó lè wó
igi lùwọ́n lọ́nà oko,ẹnìkan ò sí ní gbọ́ nílé; Bó wú a wó ilé
lùwọ́n níbòmíràn, wọ́n àṣe ètùtù Wọn á simi
Bí ó tiẹ wu Ọya, a fẹ lu wọ́n láàrin ìlú
Wọn á kúlọ bẹrẹbẹ. Wọn áṣe ètùtù díẹ̀
Wọn á simi:
Bẹẹ̀ ni bí GbàngóỌkọ rẹ̀ bá paẹnìkan ṣoṣo Gbogbo-ayé ni
ó gbọ́
Nígbàtí Gbàngóń ri wípé òhun ti awọn Awo Ohun wí kò
táṣẹ
Ni Gbàngó b ẹ̀rẹ̀ sí ní yin àwọn Awo rẹ̀

Gbàngó àti àwọn ènìyàn wá bẹ̀rẹ̀ síní kọrin wípé Ayá rorò
jọkọlọ, Ayá rorò jọkọlọ
Ọyá Ọ̀ kàrá, Órórò ju Gbàngó,
Ayá ló rorò ju ọkọ lọ
ÀLÀYÉ: Kí ẹnití ó dá Ifá yíṣe ètùtù, kí ó sì rúẹbọ kíẹnu rẹ̀

kí ó lè ká ìyàwó rẹ̀. Kí olúwa rẹ̀ kí ó sì ní ìtẹ́ríba fun
Ìyàwó rẹ̀. Tí oní tọ̀hún bá jẹ́ọkùnrin kí Ìyàwó rẹ̀ kí ó lè ma
bọ̀wọ̀ fún kí onítọ̀hún kí ó lágbára ju Ìyàwó rẹ̀ lọ.
Ẹbọ rírú: Àmàlà, Ilá, Epo pupa,Ẹ̀ wà, àgbàdo,ọtíỌkà-bàbà,

Orógbó, Obì, Atare,ẹ̀kọ, Àkàrà, etc.
Chapter 17
There is one Ọ̀ kànràn there.

There is oneỌ̀ kànràn here.
Ọ̀ kànràn became two, it turned to goodness. Cast Ifá
divination teachings for Gbàngó.
Olúoròjò, the owner of the ram, Bambi (help me birth)
The child who had two hundred stones to win his wars.
The time that he was going to takeỌya for his wife, he was
told to make offerings. The negativity of not making
offerings.
Gbàngó refused to make offerings.
He called the awos (initiates) gossipers and called Eshu a
thief.
He looked up to the sky as if he would not die.
He refused to listen to the advice to make offerings.
They told him that the woman who he was about to marry
was more powerful that he himself (Gbàngó).
They told Gbàngó to make offerings so that he will be able

to have more power than his wifeỌya. Gbàngó refused
saying that he would not make any offerings.
Gbàngó prepared and went to the house of If ( Ọya‟s

place)
He then took Ọya as his wife.
It was not even a month or a few days that Gbàngó took
Ọya for his wife. The two of them started to challenge
each other‟s power.
If Gbàngó look for some time; or if he throws his thunder
stone somewhere;
Everybody will start to talk about him in a negative way.

They will start to run helter skelter.
Sending messages of fear from the town to the villages and
from the villages to the town; It started costing the people
money.
But when Ọya the wife of Gbàngó look for some time;
But if we get to where the thunder stone strike;
But if when Ọya the wife of Gbàngó look for some time,
She could tear down trees on the people on the way to the
farm in the villages.
And no one will hear about it in the town.
If chooses, she tear down the houses on the people in other
places.
They will make some rituals and keep cool.
But if Gbàngó her husband kill only one person,
The whole world hears about it;

When Gbàngó find out that what his babaláwos who cast
Ifá divination for him before said came to manifest.
He started to praise his awos (initiates)

His awos were praisingỌ̀ rúnmìlà.
AndỌ̀ rúnmìlà was praising Olodumare.
Gbàngó and the other people around him began to sin thus:
Aya rorò j ọ kọlọ ọ

The wife‟s more brutal than the husband. Aya ro rò jọ kọ
lọ
The wife is more brutal or powerful than the husband. Ọya
(Ọya, goddess of wind and fire) Ọ̀ kàrà (Ọ̀ kàrà praise
name) means the tearer.
She‟s more brutal than Gbàngó.
Aya rorò ju ọkọ lọ
The wife is more brutal than the husband.
Ẹbọ:
Àmàlà, Ilá, Epo pupa,Ẹ̀ wà, Àgbàdo,ỌtiỌkà-bàbà, Orógbó,
Atare,Ẹ̀ kọ, Àkàrà, etc.
Àlàyé:
The client who has consulted Ifá with the babaláwo should
make offerings so that he or she will be respected by his
wife. The client should not be stubborn. The client should
listen to advice. He or she should be humble. He should
make offerings to remain powerful but for the people not
to always talk bad about him or her. He or she should be a
devotee of Sango and Oya. There will be victory in the
client‟s life. He or she might experience envy and
jealousy in life. But the client will become very famous.
He or she should make offerings to become very famous.
He or she should make offerings to have victory over his
or her enemies.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KÍNNÍ
À ṣẹ́ṣẹ́ wá
Ẹ̀ jẹ̀ṣẹ́ wá
A dífá fun ìyáọlọ́mọ
Àlàrí àti òdòdó
Tí wọ́n ń lọ sí ayé a la ìkú
W ọ́n dé inú ayé

Wọ́n tẹ́ bòdó síbẹ̀
Àṣẹ̀hín wá, àṣẹ̀hìnbọ̀ Ọ̀ tẹ̀tẹ́ olúbodè, a diọmọ
Ẹbọ rírú: àyébọ̀ fún ọmọ, Eku,Ẹja, ìgbín,ọ̀kẹ́

mẹ́rìndínlógún àti obì.
VII. ÌROSÙN MÉJÌ
Chapter 1
The male reproductive elements come forth “Man”. The

menstrual blood of the female comes forth“Woman”.
Cast Ifá divination teachings for the Expensive velvet
dress and the flower. They were going to the world of
longevity.
They get to the world and settle there at the boundary; On

the long run the gatekeeper was conceived. Then become a
child.
Ẹbọ:
1 rat, 1 fish, 4 kolanuts, 4 bitter kola, 2 coconuts, 1 hen, 1
snail. Money for the babaláwo to doẸbọ.
Àlàyé:
Ifá predicted childbirth for the client. There will be
contact between male and a female that will lead to the
coming of a child.Ọ̀ rúnmìlà predicts longevity for the
client that has consulted Ifá. Going to the world of
longevity means that the client will have a long life.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KEJÌ Bíọmọdé bá jig,

Wọn á fa ran bàbá wọn lọ́wọ́,
Wọ́n áṣọwọ́ fìnrìngìngìn fìnrìngìn
A dífá fún Yaw ọpa
Tí wọ́n ṣe ifá fún ní ìrẹsì oro A ní kí ó yáwó paẹran
Yáwó pa,ọmọ wọn Ìrẹsì orò
Ẹbọ rírú: Eku,Ẹja,ẹ̀kọ, epo, Àkùkọ, ẹyẹle àti obì

Chapter 2
When a child wakes up,

They will carry the father‟s Velvet cloth in their hands.
They hang their hands in style (fìnrìngìn fìnrìngìngìn)
Cast Ifá divination teachings for Yàwopa, who made Ifa
for the beginning of the money. We ask you to quickly
open the Kolanuts. Why did you quickly kill the goat.
Yawopa the child of the beginning of the morning.
Ẹbọ:
1 rat, 1 fish, corn mill, palm oil, 1 rooster, 1 pigeon and
Kolanuts.
Àlàyé:
Ifá teaches that the client is advised to follow instructions.
The client will be able to do things that are beyond what is
expected of him or her. Because when a child is born the
father of the child is bound to have some things that the
child can have. But the child still has to work for his or
her own things. In order to prepare for the possibilities,
one has to makeẸbọ.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸTA Àbámọ̀, a oṣé é, A ṣekú tán,
Ikú dariwo
A dífá fún èkúté ilé Tí yíò fi Ológbò joyè
W ọ́n ní kó rúẹbọ,
Èkúté pe awo ní èké
Èkúté pe èṣù ní olè
Ó pe àwọn ìyà mi níẹyẹ bàyì bàyì Ò woỌrùn yanyan bíẹni
tí kò ní kú mọ́
Ó wá k ọ etíọ̀gbọ̀in sẹbọ
Ológbò dé orí oyè tán, ó wáń pá lọ́mọ jẹ Kò pẹ, bẹ́ẹ̀ni kò
jìnnà
Ẹwá wo ifá awo kí, bí ó tiń ṣẹ
Ifá dé, aláṣẹ
Ọ̀ pẹ̀ abìṣe wàrà

(ÌKÌLỌ̀ : Ifá ní kí a rú ẹbọ kí a máa bá kábàmọ́ ohun tí a
dá ifá sí, kí a máṣe gbọ́kàn léọ̀rẹ́. ẸBỌ RÍRÚ: Eku,Ẹja,
Epo,Ẹ̀ kọ Àkùkọ kan.
Chapter 3
If we had known we wouldn‟t have done it; We made Ikú

(death) finish.
Death became noise (a problem)
Cast Ifá divination teachings for the house mice, who will
make the Cat the chief of the house.
He (the house mice were told to make offerings) But he
called the babaláwo trickster.
He called Èṣù a thief.
He called Ìyàmi‟s sluggish birds
He stared at the sky as if he will never die.
He blocked his ears from the advice to make offerings.

After the Cat became the chief, he then started killing the
children of the Mice for food. Not too long, not too far.
Come and see the Ifá recited by the babalawo as it comes
to pass.
Ifa has arrived, the Authority.
Ọ̀ pẹ (Ọ̀ rúnmìlà) that has the say so to be so.
Àlàyé:
Ifá teaches that the client who has consulted Ifá should try
and listen to the advice of the babalawos. The client
should make Ebo so that he or she does not regret
something that he is getting ready to do.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸRIN

Etíṣẹrẹṣẹrẹ ní í mún wọn wọ igbó Ọ̀ rọ̀gbọ̀ndùọsàn, wọn a
wọ̀ sí ijù, Ẹni búburú wọ igbó,
Ìwà rẹ a sìì tọ ọ
Bàbá ń lọ ree ra Taraẹniláágbọ̀ lẹ́rú Ẹrú Ọ̀ rúnmìlà yíí jẹ́

Alaìgbọràn Àwíìgbó, Àfọ̀ìgbà,
Wọ́n kìlọ̀ fú, Taraẹnilójú, Taraẹniláágbọ̀ Kò gbọ́ ìkìlọ̀ rárá
Ó tún k ọtíọ̀gbọnin síẹbọ
Àṣẹ̀hìnwá, Àṣẹ̀hìnbọ̀,
Taraẹnilójú wọ ìgbẹ́ lọ
Ó ń ṣe bí Ajákoo kiri
Àfàìmọ̀, kò mọ̀ ke jẹ Taraẹnilójú ni Inàkí
Àfàìmọ kó ma jẹ́ pé Taraẹnilójú niỌ̀ bọ

(ÌKÌLỌ̀ :- Ifá ní kí a rúẹbọ, kí a máṣe àìgbọràn oun tí wọ́n
báṣọ fún wa ni kí a gbọ́.
ẸBỌ: Eku,Ẹja, Èko, Obì,Ẹyẹlé kan, pẹ̀lú Owó Awo.
Chapter 4
It was the small stubbornness that makes them enter the

jungle. The big controversial orange drops in the bush;
The wicked person enters the forest, and his or her
character follows him.
Cast Ifa divination teachings by Ọ̀ rúnmìlà.

The father (Ọ̀ rúnmìlà) was going to buy Taraẹnilàagbọ
(which means mind your own business) as his slave. This
slave ofỌ̀ rúnmìlà is very stubborn.
He doesn‟t listen;
And never listen to any advice or instructions.
They advise and warn Tara ẹnilàagbọ. He refused to listen

to the advice. To make offerings on the long run.
Tara ẹnilàagbọ went into the forest; then got lost in the
forest. And started eating bushes.
It is possible that Taraẹnilàagbọ is the gorilla.
It is possible that Taraẹnilàagbọ is the monkey.
Ẹbọ: Eku,Ẹja, Epo,Ẹ̀ kọ, Obì, Ẹyẹle plus a lot of money.
Àlàyé:
The chapter of Ifá teaches that one should not be stubborn.
One should try to listen to advice. One can regret not
listening to advice.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KÀRÚN Àkùkọ adìyẹ fi Ogle

lẹbẹlẹbẹ ṣe iyì A dífá fún òpílìki
Tí yíò fi tiẹ̀ sílẹ̀
Tí yíò máa gbọ́ tiẹniẹlẹni kálé kiri Ọ̀ rúnmìlà ní ó bá tún
taraẹ ṣe ná
W ọ́n níẹbọ ni kí ó rú,

Kí ó le baa níyì láyé, ó si rúẹbọ
Wọ́n ní kí ó maa lọ tún tíọmọ ẹlọ̀míràn ṣe Ju bí ó tiń tún ti
ara rẹ ṣe lọ,
Ìgbà tí óṣe gbogbo rẹ̀ tán
Tí ó ní ọ̀pọ̀lọpọ̀ọmesìn tán
Orin awo niń kọ
Ó ní kínni ó báá mi túnwà tèmiṣe
Ọ̀ rúnmìlà, bàbá mi, èrìgì àlọ̀
Ni yíò bá mi túnwà tèmiṣe
(ÌKÌLỌ̀ : Ifá ní kí a bọ òun, kí à mójú tó ifá dáradára nítorí
kí ó lè báwa mójú tóọ̀rọ̀ ilé ayé wa. Ifá ní kí a múnọ̀rọ̀ ara
wa níọ̀kúnkúndùn
Ẹbọ rírú: eku,ẹja, epo, Obì,ẹyẹlè, Àyébọ̀ fún Ifá, Ìgbín.
Chapter 5
The rooster uses its crest (the crown on its head) for
prestige and dignity; The babaláwo who cast Ifá
divination teachings for Òpíílíkí, The one who will not
mind his own matters,
Instead was so busyworrying about other people‟s
matters. Ọ̀ rúnmìlà advises him to fix his own matters first.
He was told to make sacrifice so that he will have dignity
in life. Ọ̀rúnmìlà told him that he could go on and now
face other people‟s problems.
Even better than if he fixes his own.

After he did all of that as he was told, he then had a lot of
followers. He was now happy and began singing in praise
of awos.
Thus he sings: “Who will help me fix my own matters; it is

Ọ̀ rúnmìlà my father Èrìgìàlọ̀, who will help me fix my
matters”
Ẹ bọ:
1 Eku,Ẹja, Epo,Ẹ̀ kọ, Obì,Ẹyẹlé. Àyébọ adìẹ for Ifá and
snails.
Àlàyé:
The client who has consulted Ifá should mind his or her
own business. He should try and listen to the advice of the
babaláwos. The client is advised to be close to Ifá:
meaning to seek guidance and wisdom. Ifá will help the
client to solve his entire problem. The client is advised to
take his own matters seriously.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸFÀ Ìbẹ̀rẹ̀ ló yẹ ilé

Àtẹ́rígbà ló yẹ ọ̀dẹ̀dẹ̀ Àkòdì kan gbàràgàdà ló yẹ mí, N ló
yẹ ìran an mi,
A dífá fún Fátúsì, ni ań pè
Ní ilé alété w ọ̀Ọya

Afidí Àkọ̀ tẹlẹ̀ lọ mògàmògà
Ïjẹ́ èdè àwọn le yé ara bàyí ni wọ́n dáfá sí Wón ní kí wọ́n
ó rú ẹbọ,
Kínni àwọn yíò wá rú lẹ́bọ?
W ọ́n ní kí wọ́n ó rú ewúrẹ kan Kí wọ́n ó sì fi ilé àjọni kan

sílẹ̀ Kíẹnìkan máṣe lo o mọ́
Nítorípé ilé náà lóń dá èdè àìyedè sílẹ̀ Nígbà tí wọ́n ṣe
bẹ́ẹ̀ tán
Tí ọ̀ràn wọn dayọ̀ tán

Wọ́n wá bẹ̀rẹ̀ sí ní jó gángan Onígángan ń wípé:
Òpèń fo Tápà
Ẹ ò gbọ́ni,Ọ̀ pẹ̀ń fọ tápà Ẹ ò gbọ́ni.
(ÌKÌLỌ̀ : Ifá ní kí aṣọ́ra nítorí ìjà ilé láarín ẹbí kía máṣe
bá ènìyàn jẹ́. Tí ó bá jẹ́ẹsẹ̀ntáye ni tàbí ifá títẹ́ ORÚKỌ
IFÁ SI IFÁTÚSÌ.
ẸBỌ RÍRÚ: Eku,Ẹja, Ewúrẹ́ kan, Epo,Ẹ̀ kọ àti Obì.
Chapter 6
Bending down to enter the house,

Brings be fitment to the house.
It is a large living meeting room that befits me. That is
what befits my lineage.
That was the Ifá divination teachings for Fátúsì.
In the house of Àlèté Wo Ọya, the one who stood up high

to watchỌya, the goddess of fire; The one that landed in
the motor moga-moga, will be able to be in understanding.
Is the reason why they consulted Ifá.
They were told to make sacrifice.

They asked what they should offer as sacrifice. They were
told to offer a she goat;
Also to give up a jointly owned family land. None of them
should try to use the land at the moment,
Because that land will cause a major disagreement in the

family they should leave the land for the next generations.
After they finish making the offerings;
Their matters became happiness.
They then started to dance to gangan talking drum. The
drummer was saying with talking drum;
Irony, thus;
Ọ̀ pẹ Úfọ Tápà (Ọ̀ rúnmìlà can make things possible)
Don‟t hear Ọ̀ rúnmìlà is speaking Tápà (a language of a
tribe in the northern part of Nigeria) Don‟t you hear?
don‟t you hear?
Ẹbọ:
Eku,Ẹja, Ewúrẹ́, Epo,Ẹkọ, and Obì.
Àlàyé:
Ifá warns the client who has consulted Ifá to be very
careful of a major disagreement and fight among the family
over the land properties. One should avoid fight. There
might be a serious fight within the family. If this Ode came
out in an Ifá initiation or at a new born naming ceremony
divination, the name they should be given to the client
shall be Ifatusi by name (Ifá destroy misunderstanding).
ÌRÓSÙN MÉJÌ ẸSẸ̀ KEJE Òkàràkàrà, a fiọwọ́ tikú Idàṣe

gbẹ̀rẹ̀gbẹ̀ẹ̀ wọ àkọ̀ Bí Erin yíò wọ odò, A kígbe bíí roro,
Bí yíò bá wọ odò
A rìn Ìkìtìm ọ̀ Ìkìtìmọ̀ A dífá fún Ìyá Ìdẹ̀rẹ̀

Tí óń lọ ree máa bíọmọ Wọ́n ní kí ó rú osù kan
P ẹ̀lú kanyinkanyin Ó gboẹbọ, kò rúẹbọ Ó bímọ tán,
Ojú ń pọ́n ọmọ rẹ̀ Kò ì pẹ́ kòì jìnnà
Ẹ wo ifá Awo kí, bí óṣe ń ṣe Ifá dé aláṣe, òpè abìṣe

wàràwàrà
(ÌKÌLỌ̀ : Ifá ní kí a rúẹbọ nítoríọmọ tí kò tí dáyé, Ifá ní
abọyún a bí tibitire, ó ní àgàn yíò tiọwọ́ bọ osùn, Gbùgbọ́n
tí a bá bímọ náà tán, kí ojú ǹkan máa pọ́n ọmọ náà ni kí
aṣe rú ẹbọ sí.
ẸBỌ RÍRÚ: eku,Ẹja, Ìgbín, Osù, kànyìnkàyìn, àyébọ̀ àdiẹ
kan.
Chapter 7
Ọ̀ kàràkàrà (a babaláwo alias)

He that uses hands to lock the door;
The sword slowly goes in the pouch
When the elephant is ready to go into the stream, He
usually screams and roars.
When the elephant goes into the river,

He usually walks Ìkìtìmọ̀, Ìkìtìmọ̀
The size of the elephant
They cast Ifá divination teaching for the mother of Ìdèrè
That she was going to give birth to children

That she was going to give birth to children
She was told to make offerings of 2 snails, a bunch of
brooms; Plus a spinach
She heard of the advice
But did not make offerings; After she had the children The
children then became poor Not too long; not too far.
Come and see the Ifa that the babaláwo cast as it

manifests. Ifa has arrived with the authority.
Ọ̀ pẹ the one who has the power of àṣẹ says so and so.
Ẹ bọ:
1 Eku,Ẹja,Ẹ̀ kọ, Ìgbín, Kànyìnkànyìn, Àyébọ̀ adìẹ. Àlàyé:
Ifá advises the client who has consulted Ifá to make
offerings for the sake of a child who is not yet born. Ifá
predicts that there is a relative who is pregnant. The child
will be delivered successfully. Also there is someone who
is having problems concerning a child. That person will
be able to conceive if the client makes some offerings.
However after the child is born, he or she could live a
poverty that is why the client should make offerings to
prevent poverty in the life of the child.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸJỌ
Ẹ̀ bìtì jáwó fi àyà lu ilẹ̀ A dífá fún Oyèníran, Tí óń sunkún

àláílóyún Tí ó sìń gba àwẹ̀ aìrípọ̀n Wọ́n níẹbọ ni kó rú
ẹbọ
W ọ́n níọmọ kan ni yíò bí yí Wọ́n ní gbogbo ayé ni yíò mọ̀

Òkìkí rẹ̀ yíò sì kàn
Ó rú igba abẹ́rẹ́ kan
Àgùǹtàn kan,ọ̀kànlá owó
Àti àmù epo kan

Nígbà tí oyèníran máa bí Ó bí Òjó
Ifá níẹnìkan ń sunkún ọmọ Yíò sì bíọmọ náà
Ọkùnrin niọmọ náà yíò jẹ́
Chapter 8
Ẹ̀ bìtì (a trap) snaps and hit the chest on the ground. He

cast Ifa divination teaching for Oyèníran;
She was crying because she does not have a child, She
was fasting in prayer because she wants to have a child.
She was told to make offerings.
They told her that she would give birth to a child. They
said the whole world would know the child.
She will also be a very famous child.
She made an offering of a big calabash of Abere leaves, 1
lamb, and 1100cowries‟ equivalent money.
And also one keg of palm oil

When Oyèníran gave birth, she gave birth 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 is someone who is looking
to have a child. Ifá predicts that the woman will have a
child if she makes offerings, and that the child will be
famous like the rain. The child will be a baby boy. There
is nowhere people do not know about the rain. The child
will become famous worldwide.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸ̀ SÁN Igúnnúgún fi ojú sí èyí

Igúnnugún fi ojú síỌ̀ tún Tí óń lọ gba idà Òrìṣà Tí óń lọ
gba idà àpárààà Wọ́n ní kí ó rúẹbọ
Òbúk ọ kan,
Ẹgbẹ̀talélọ́gbọ̀n àti aṣọ dúdú
Ara rẹ̀ lẹbọ
Nígbà tí Òrìṣà gba Obìnrin yí tán Nítorí náà, ó lọ kọ́ ilé rẹ̀
síọ̀nà àgbàlá
Nígbàtí ènìyàn bá k ọjá

Ara á fu òrìṣà pé
Bóyáẹnìkan yíò tún gbàá lọ́wọ́ òun Nígbà náà ni wọ́n wá fi
dá orin pé ORIN:Ọsàn pọ́n wẹ̀rẹ̀wẹ̀rẹ̀
Ẹni bá fin Idán, á rí Idán.

Chapter 9
Ìgùnuku (Ìgùnuku masquerade) was watching this side;

Ìgùnuku was watching the right side;
He was going to take the sword of Òrìṣà.
He was going to take the sword of lightening. He was told
to make offerings.
One he goat, 620 cowries equivalent in money,

A black cloth;
That he has is part of the offerings;
After Òrìṣà has taken possession of the wife, he went and
built her cottage in the eye on her.
Whenever anyone passes by, he is always suspicious that

someone is looking to take his wife away. Then the people
of the town made a song.
Thus sing:Ọsàn pọ́n wẹ́rẹ́wẹ́rẹ́
Ẹní bá fíndán árídán.
Which means that anyone that tries something stupid will

regret it.
Ẹ bọ:
1 he goat, 620 equivalents of cowries in money, a black
cloth that belongs to the client. Obì, Eku,Ẹja, Obì and Ọtí.
Àlàyé:
The client is going to have something that is very
important to him or her like a wife. He will be very
possessive of his wife. We will keep the wife and if
anyone tries to take what wife away they will regret it. Ifá
speaks in parables. It does not have to be a wife it could
be something else that is very important to the client. The
client should make offerings so he or she will be able to
keep something that is very important to him or her.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸ̀ WÁ Ojú tí óń pọ́n awo, àpọ́nkú

kọ́
Òṣì tí óń ta awo, àtalà Bó bá pẹ́ títí
Á ò fiọ̀rọ̀ yííṣẹ̀rín A dífá fún àpọ́n
Ní ọjọ́ tí óń ṣawo relé onídèrè

Wọ́n ní kí onídèrẹ́ gbé èsunọmọ rẹ̀ fọ́kọ Wọ́n ní kí àpọ́n
náà ó rúbọ
Àpọ́n lọ sí ilé onídèrè
Àdáṣẹ àpọ́n
Àf ọ̀ṣẹ àpọ́n,
A mún èṣuù ko àpọ́n o Àpọ́n dé o, a bẹnu sọnbẹ
Chapter 10
The poverty that is the condition of an awo will not kill

awo; The penny that is the condition of an awo will turn
into prosperity; After a while, it will become a laughing
matter (or happiness); This was the Ifá teaching that was
cast for the unmarried male;
The day that he was going to Onídèrè‟s house for Ifá

venture; They told Onídèrè to give her daughter in
marriage. The unmarried male went tot he house of
Onídèrè;
The unmarried male also was told to make offerings; The

intent of the unmarried male,
The wish of the unmarried male
Esun (the daughter of Onídèrè)
Was given to the unmarried male.
The unmarried male arrived smiling.
Ẹ bọ:
Eku 1,Ẹja, Obì, Epo,Ọti and enough money for the
babalawos who will pray for the client so that he or she
will get what he wants or needs.
Àlàyé:
The client who has consulted Ifá could be going through
some hardship; it could be financial hardship or some type
of poverty. Ifá predicts relief. Ifá says things will
eventually get better for the client who has consulted Ifá.
He or she will later be happier and have everything that he
or she desires; there could be a potential wife for the
client.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KỌKÀNLÁ Ọ̀ṣọ̀rọ̀ bàbá òjò
Dífá fún Oyèníran Tííṣe bàbá òjò
Wọ́n ní kí ó rúbọ Nítoríọmọ rẹ̀
Ko le ní à ṣẹ lẹ́nu;
Ó gbọ́ẹbọ, ó rú,
Abẹ́rẹ́ kan, epo,ẹ̀kọ, Obì, àti bẹ̀ bẹ́ lọ.
(Ifá ní kíí elèyí fi abẹ́rẹ́ kan gún ilẹ̀ kí ó bọ bàbá rẹ̀ níbẹ̀).
Chapter 11
Ọ̀ṣọ̀ rọ̀, the father of rain cast Ifá divination teachings for
Oyèníran, Who was the father of rain;
He was told to make offerings so that his son will have
authority.
He listened to the advice; he made offerings. Offering of 1

needle, palm oil, and kolanuts.
Ẹ bọ:
Eku,Ẹja, 1 needle; as you see the Rain come down like a
needle or string. Àkùkọ, Adìyẹ, Epo pupa, Iyọ̀, Obì,
Orógbó, Atare, IsuỌ̀ gẹ̀dẹ̀, etc.
Àlàyé:
This is a story of the Rain and its authority. The father of

the rain made offerings so that the Rain will have the
authority. That‟s why when it rains everyone tries to get
out of its way. Everybody that the rain makes the Rain for
a cover in the Rain. It is the impact that the Rain makes.
The Rain also blesses the Earth and helps the plants to
grow, therefore, supporting life. People in many places
pray for the rain to fall.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KEJÌLÁ

Oókan ṣẹ̀kẹ̀rẹ̀
Babaláwo
Ló dífá fún ojúto
Wọ́n ní kí ó rúbọ lááfìa
Ojúto rúbọ
Ara bẹ̀rẹ̀ sí ní dẹ̀ẹ́
(Ifá ní kí A rúbọ ìdẹ̀ra, ifá ní kò sí àlááfìa. Kí A rúbọ kí

Àlááfìn le jẹ́ tẹni).
Chapter 12
Ookan Gb ẹ̀ṣẹ̀rẹ̀ (a name of a babaláwo) The priest of the

gutter;
Cast Ifá divination teachings for the gutter; He was told to
make offerings for peace. The gutter made the offering.
He began to be peaceful.
Ẹbọ:
Eko, Epo pupa,Ọ̀ gẹ̀dẹ̀, Obì, Orógbó, Àmàlà andỌbẹ̀ Ilá.
(Okro)
Àlàyé:
The gutter on the seven was at one time in hardship. The
gutter was asked to make offerings. Ifa says that the client
might be living in hardship. If he or she makes for the
gutter.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸTÀLÁ Ìtárúkú ta,

Ìtarùkù ta
Rùkù-rùkù ta ta, ta,
Dífá fún Ìgbá
Ìgbáń sawo rò-ÒdeỌ̀ yọ́
Ïjẹ́ọlọ́wó yíí, ÌgbáỌ̀ yọ́ nilé; Ìgbá kí lọ wá dóko
(Ifá ní kí a mááfi ìlú wa sílẹ̀; lọ dúró ní ibòmíràn; kí Ayé

yọ̀ ojúràn ká kiri, Ifá ní ilùẹni láo ti là, la ó ti lówó-lọ́wọ́.
Chapter 13
Ìtarùkù ta (an expression that means ground????? Ìtarùkù

ta
Rùkù rùkù ta, ta, ta, (an expression “”””) Cast Ifá
divination for the pumpkin fruit The pumpkin was going
toỌ̀ yọ́. As his place. Igbá what are you looking for in the
farm?
Ẹbọ:
Make offering to Èṣù, Eku,Ẹja, Epo pupa, Obì, Orógbó,
Atare,Ọtí, Oyin, Iyọ̀, Ìrèké, Àgbọn.
Àlàyé:
Ifá says that the client should not leave his or her town to
go stay somewhere else. The client should not be going
around to the other to towns to settle. His or her prosperity
lies within his or her own place, town or country. One
does not have to go abroad to succeed.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KERINLA Esinsin ló pòdòdó Orí Ni

kò rí iléọkọ gbé; Ólóbùró ló wẹ̀ wẹ̀, wẹ̀, Ló kosùn láya
Dífá fún Àgùnfọn
Tíí s ọmọ Oníran ǹran

Ó ní, Ajé làwááń ní níran àwa Àgùnfọn dé Óníranǹran
Ọmọ làwań bí níran àwa Àgùnfọn dé Óníranǹ-ran Ọmọ
làwań bí níran àwa
Àgùnfọń dé Oníranǹ-ran
Ire gbogbo làwa ní níran àwa
Àgùnfọn dé Oníranǹ-ran
(Ifá níẹbí eléyì kò ní ráhùn kankan. Ifá ní ibi kan kò níṣẹlẹ̀

si àtiẹbi rẹ̀ṣùgbọ́n kí ó rúbọ).
Chapter 14
It is the fly that has flown on its head,

Where she could not have the husband‟s house to live in;
Olóbùró, an African bird, was taking so much bath that she
ended up with red cam wood colored feathers on her
chest;
Cast Ifá divination for Àgùnf ọn, who was the son of the
lineage. He said we always have money in our lineage.
Àgùnfọn has arrived the lineage family line.
It is children who we always have in our lineage.
Àgùnfọn has arrived the lineage family line.
It is all prosperity that we have in our lineage. Àgùnfọn

has arrived the lineage family line.
Ẹbọ:
Àlàyé:
Ifá says that the client‟s family will always be blessed
with all good things in life and they will not suffer. For the
client to be nice and make offerings. Everything in her or
his life will be successful.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN Èjì Ìrósùn ní ó

gbàwẹ̀ Dífá fún Òní;
Ọmọ Onísìnko
Ọmọ Kọnkọlọ́yọ̀, Wọ́n ní ó wá rúbọ Ọ́ sì gbẹbọ́ ó rúbọ,
Kẹ́ẹ́ pẹ́ o,
Kòò jìnnà
Owó a fi raẹrú
Kò tó owóọmọ
(Ifá ní A ó bímọ púpọ̀, gẹ́gẹ́bí odù yí ti sọ. Ifá níọmọ ni kí

kí A ma wá ká, Ifá níọmọ yíò pọ̀, Wọ́n yíò sì yọrí).
Chapter 15
It is the two Ìrósùn that fast in prayer; Cast for Òní, the
child of Onísinkó. The child 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 the slave, isnot as much as
what we spent for one‟s own child.
Ẹbọ:
Makeẹbọ toỌ̀ sun, Oyin, Iyọ̀, Ìrèké, Èkuru
Àlàyé:
Ifa says that the client is going to have a lot of children in

life. Ifá says that if the client wants children he or she will
have them if he or she makes offerings and prays for them.
The children of the client will succeed in life. He /she
will be successful with investment.
ÌRÓSÙN MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN Àdáń kọ́, Àdá

roko
Àdáń kọ́, Àdá rodò
Àdá wá ní Ìforóforójà
Dífá fún ẹlẹ́kọ Ìdànrè
Tó máa lọ́rọ̀ kálẹ́ ó tó lẹ́
Wọ́n ní kí ó rúbọ; Kíí ó pa Ibùsọ̀ rẹ̀ dà Ẹlẹ́kọ Ìdàrè rúbọ.
(Ifá ní kí eléyìi fire fúnẹlẹ́kọ. Ifá ní kí elèyí fiọ̀pọ̀lọpọ̀ẹ̀kọ

rúbọ, kí ó ba le jẹ́ ènìyàn láyé, kí ó yí ìsọ̀ rẹ̀ tó tíńta ọjà
padà)
Chapter 16
Where is the machete? the machete has gone to the farm.

Where is the machete? The machete has gone to the
stream. The machete is in the preparation for fighting.
The one that is going to get rich before daybreak.

She was told to make offerings;
She was told to change her point of station.
The pap seller of Idanre made the offering by listening to
the advice.
She became prosperous.
Ẹbọ:
The client is advised to use corn pulp to make offerings to
Ògún and Èṣù; palm oil, Epo pupa, Iṣu,Ọ̀ gẹ̀dẹ̀, obì,
Orógbó, Atare, Iyọ̀, Oyin, etc.
Àlàyé:
Ifá says that the client should pray for success in life. The
client should change the location of his or her business. A
lot of success will come for the client if he or she yields to
the advice.
Ọ̀ WỌ́ ÐRÍN MÉJÌ ẸSẸ̀ KÍNNÍ Aparun ṣẹ́gi lókè ìhín

Aparun ṣẹ́gi lókè lọ̀hún
A dáfá fúnọ̀wọ́n
Tí ó re ogun tẹ́ntẹ̀sin
Ogun tí òun ń lọ yìí
Òun lè jà àjàlà níb ẹ̀? NiỌ̀ wọ́n dá ifá sí

Wọ́n ní yíòṣẹ́gun
Gbùgbọ́n kí ó rú ẹbọ
Ó ńí kín ni òun yíò rú níẹbọ
W ọ́n ní,ẹ̀wù ọrùn rẹ̀ niẹbọ Kí ó sì rú ẹgbàájọ owó

Ó rúbọ tán, wọ́n ṣẹ́ ifá fun un Ó sì ja ogun náà ní àjàlà Ó ja
Ogun náà ní àjàmẹrú
Ó mú ọkùnrin, ó sì mún Obìnrin Ó ṣẹ́gun síwajú

Ó ṣẹ́gun ṣẹ́yìn
Ó si biọ̀tá lulẹ̀ láarín
Ó wáń yin àwọn awo rẹ̀
Àw ọn awo rẹ̀ náàń yin ifá Ó ní, Ta ni yíò mu ẹ méjì o Ọ̀

wọ́n ní yíò mún méjì o
“A o ṣ e àṣeyọrí lórí oun tí a dá ifá lé lórí, ifá ní àṣeyọrí á

jẹ́ tiwa. Ifá ní a fẹ́ lọ ibìkan, kí a rúbọ kí a le kérè ti ibẹ̀
bọ̀.
(Ẹbọ RÍRÚ: Eku,Ẹja, obì, aṣọ tí á wọ̀ sọ́rùn pẹ̀lú owó
Awo)
VIII.Ọ̀ WỌ́ NRÍN MÉJÌ

Chapter 1
Aparun won the war up this side;
Aparun won the war up that side;
They were the babaláwo that cast Ifá divination teachings
for ọ̀wọ́n; He was going to the war of Tẹ̀ntẹ̀sí (the bean
top)
He divined for war that he was heading to; He inquired if

he will survive it;
That was why he consulted Ifá.
They told him that he would be victorious.
But that he should make sacrifice.

He asked what he should use for the offerings,
They told him that it is the clothes on his own back that he
should use for the sacrifice. Also to offer 16,000 cowries
equivalent in money.
He finished making the offerings and they made Ifa for

Him. He fought the war and captured war slaves.
He captured males and he also captured females;
He won the war to the front
He won the war to the back.

He knocked his enemies down in the middle.
He was then praising the babaláwos that cast Ifá for Him.
His babaláwos were praising Ifá. Ifá was praising
Olódùamarè.
He was singing who will catch the two Ọ̀ wọ́n catches the
two.
Ẹbọ:
Eku,Ẹja,Ẹ̀ kọ, Obì, the clothes on the back of the client plus
some money for the babaláwos.
Àlàyé:
Ifá says that the client who has consulted Ifá will have
victory on the matter that he or she has asked about. There
is someone that is getting ready to do something major or
risky in his life. If the person makes offerings he or she
will have victory. The clothes on one‟s back are a cover.
The specific of the offerings reflect giving up of one‟s
cover and going out there without shame or desperation to
be covered and the perseverance for survival is also
reflected in the offerings. Ifá says that the client who has
consulted Ifá might be planning on going on a journey. Ifá
says that the person will bring prosperity from the journey.
Ọ̀ WỌ́ ÐRÍN MÉJÌ ẸSẸ̀ KEJÌ Wọ́wọ́n, wọ́nwọ́n,ọ̀wọ̀nrọ̀n

wọ́nrán A dífá fún wọ́nran, wọ̀nran ọ̀wọ́n Inú ló fíi selé
Àtàrí ló fiṣe èbùrúọ̀nà
Ọ̀ wọ̀nrànwọnran, tú ọmọ awo sílẹ̀
Kí ó rí ibi i ṣe ayé rẹ̀ o Ẹ kíí múnọmọ Ifá

Ẹ o si gbọdọ̀ mun ọmọ Odù Ọmọ Odù nìyí
Ẹ tu u sílẹ̀
Ẹ jẹ́ kí ó lọ Ẹ tu u sílẹ̀ Ẹ jẹ́ kí ó lọ
ÌKÌLỌ̀ : Ifá ní kí a rúbọ kí àrùn tóń ṣe ni le kúrò láraẹni,

ifá ní kíẹni tó wà nìdíọ̀rọ̀ náà lè jáwọ́.
ẸBỌ RÍRÚ: Eku Ẹja,Ẹ̀ KỌ, Obì, Òkété, Àkúkọ, àyébọ̀
pẹ̀lú ewé ifá Chapter 2
Wonwon, wonwon, Owonwon, won-won

Consulted Ifa divination for Wonwon-wonwon-own; He
took the stomach of his house;
He took the head of his road;
Ọ̀ wọ̀nrànwọnrọ̀n releaseỌmọ Awo (letỌmọ-Awo free)
To let him live his or her life.
You do not take the child of Ifá; You should 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,Ẹ̀ kọ, Obì, Òkété, Àkùkọ, 1 hen with Ifa leaves.
Àlàyé:
Ifá is saying that the client who has consulted the
babaláwo might have a sickness that he or she is looking
to relieve and care for. Ifá says that one must let go of the
sickness or disease that is tying one down. Also all
negativity that is holding the client back will go away if
the client makes the offerings and the babalawo makes
prayer with the offering he or she will be free of negativity
and he or she will be able to live in peace.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KẸTA Àtẹ́lẹwọ́ o lee hunrun

ihere ihere
Kòṣe fẹ́rẹ́fẹ́rẹ́
Kó rí fẹ́rẹ́fẹ́rẹ́ bí àlà
A dífá fún Mofẹ́ẹni
Tíń lọ réé kowo lọ́dọ̀ Kìfẹ́ẹni
Ojú ní ń pọ́n Mofẹ́ẹni

Ló bá lọ kówó lọ́dọ̀ kìífẹ́áni Ọba wáń wá òkú adìyẹ Tí yíò
fiṣe Òògùn
Kíọmọ rẹ̀ kan ṣoṣo ó lèyè
Mof ẹ́ẹni sì ti bẹ̀rẹ̀ sí ní sin Kèéfẹ́ání

Ní oko Gbàmíràmí, oko yìí ni Mofẹ́ẹ́ni tiń sin àkùkọ adìyẹ
Adìyẹ yí í sì ti kú sínú àgò
Àwọn òníṣẹ́ọba wá ri
Òkú adìeẹ yíí dé oko gbàmígbàmí
W ọ́n wà bèrè lọ́wọ́ Kìífẹ́ání

Pé tàni ó ni adìyẹ náà,
Kìífẹ́ání ní òun kọ́ọ́
Ó ńi olórun ma jẹ̀ẹ́ kí òun ó dé Àkùkọ adìyẹ tí ó ti kú mọ́
inú àgò ní tòun Ó ṣe bíỌba fẹ́ múnẹnití ó ní àkùkọ náà ni
Ó ní, ìw ọ̀fà òun, olóribúrúkú kan bàyí
Ló ni àkùkọ adìyẹ náà,
Wéré ó ti ránṣẹ sí Mofẹ́ẹni
Ní okoo Gbamíoràmí, níbi tí ó gbéń ṣiṣé àṣedòru Níbi tó
gbéń singbà tí óń ṣẹ̀sín
Tóń ṣiṣẹẹ bóo-jí-jími
Tí Mofẹ́ẹni tiń ṣiṣẹ́, àṣe ṣe di ààjìn
Nígbà tí Mofẹ́ẹni dé
Wọ́n bí léérè wípé,ṣé òun ló ni òkú àdìẹ náà Ó sì dáhùn pé
òun ni.
W ọ́n ní àwọn fẹ́ rà á ni

Kí Mofẹ́ẹni tó yaẹnu fọhùn Wọ́n ti fún níọ̀pọ̀lọpọ̀ owó
Wọ́n ní owó àkùkọ adìẹ rẹ̀ nù-un Ni Mofẹ́ẹni bá diọlọ́rọ̀ ó
di alájé
Ó wá ń yinfá, ó ní; Mo fẹ́,

Ð ó lówó o,
Ìyẹ̀rẹ̀,
Mo fẹ́
N ó bím ọ
Ìyẹ̀rẹ̀,
Ìyẹ̀rẹ̀ títí la ó fi òní sun Ìyẹ̀rẹ̀
ÌKÌLỌ̀ :- Ifá ní kí a rú ẹbọ, kí afẹ́hìntì wa maa ba kú, Ifá ní

kí a rúbọ kí a le diọlọ́lá àti nítorí àìsàn
ẸBỌ RÍRÚ: Eku,Ẹja,Ẹ̀ kọ, àkùkọ, Obì, pẹ̀lú 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 Mofẹ́ní, (a name that means I
like to have.)
He was going to borrow some money from Kìífẹ́ání (a
name that means the one that doesn‟t like others to have)
Mof ẹ́ní was in need and very poor.

He went to borrow money from Kìífẹ́ání.
At the time the king was looking for dead hen which he
needed to take some medicine with so that the king‟s only
child would survive.
Because Mofẹ́ní cannot pay his debt to Kìífẹ́ání, he had
been working for him at his (Kìífẹ́ání‟s) house. At the
farm of Gbàmíràmí
That was the farm where Mofẹ́ní was raising a rooster;
But the hen has died in its cage.
The servant of the king was looking for the dead hen
around the farm of Gbàmíràmí; He said, May God not let
him keep a dead rooster in a cage.
He thought the king was going to arrest the owner of the

hen; He said, it belongs to one stupid servant.
Mofẹ́ní was quickly sent for;
At the farm of Gbàmírámí,
Where he was working all night in order to pay back his
debt to Kìífẹ́ání; where he was doing labor work in
disgrace;
Where he was doing the work of
“When you wake up wake me up”
Where Mof ẹ́ní was working all night.

When Mofẹ́ní arrived they asked him if he was the owner
of the dead hen. He answered them that he was the owner.
They said to him that they want to buy the dead hen from
him
Before Mofẹ́ní could open his mouth to talk, they already

offer him a lot of money. They told him that that is the
money they pay him for his hen.
Then Mof ẹ́ní becomes prosperous and very rich. He then

started to sing praise to Ifá.
He said:
I want to have money,

Ìyèré,
I want to have children
Ìyèré
(Ìyèré) the songs of Ifá is what we will sing all day.
Ẹ bọ:
Eku,Ẹja,Ẹ̀ kọ, Àkùkọ, plus Owó Awo. Àlàyé:
The teaching of Ifa is predicting for the client to have
courage and perseverance and through hard work he will
become prosperous and rich. Ifá says that the client should
make offerings so that all his or her problems will become
joyful instead. The client should makeẹbọs so that he will
become successful and prosperous in life.
Ọ̀ WỌ́ ÐRÍN MÉJÌ ẸSẸ̀ KẸRIN

Ọ̀ wón irin níí mú Abẹ́rẹ́ẹ́ wọ iná Ọ̀ wọ́n omi níí mu
akérégbè sọnù Ọ̀ wọ́n ọmọ níí mu ọmọ jalè
Tí wọn fi i pe ebi níń pa ní òde ìdó Ẹni kò ti kọ́ gbọ́n
Ẹ jẹ́ a fi wọ́n wé yunnyun nínú oko A dífá fúnọ̀wọ́n

Tí wọn yíò fi jẹ Oyè ilé bàbá rẹ̀ Ó ní òun kò lówó lọ̀wọ́
Wọ́n ní kííṣowó ni àwọn ńwá
Bí kò ṣe ọgbọ́n rẹ̀ tí ó pọ̀, ní àpọ̀jù Ni wọ́n bá mún

ọ̀wọ́nrín joyè ilé bàbá rẹ̀ Ó wá n yin àwọn awo
Awo wáń yin ifá
Wọ́n ní, a fiọ̀wọ́nrín joyè lòní o
Ire dé,
Yegede,
Yegede
A f‟ọ̀wọ́nrín j‟oyè lòní o Aje dé,
Yegede,
Ẹni bímọ àbíyè ló bímọ Yegede
ÌKÌL Ọ̀ : Ifá níkí a rú ẹbọ, ipòńlá kanń bọ̀, kí a sì rúbọ
ọwó ifá níọgbọ́n ní kí a lò sí ohun tí a dáfá sí kí a máa sáré
owó nítorí rẹ̀.
ẸBỌ RÍRÚ:
(Eku,Ẹja, Epo, Obì,Ẹyẹlé,Ọ̀ kẹ́ mẹ̀sán owó)
Chapter 4
It is the scarcity of metal to cast that gets the needle into

the casting furnace. It is the scarcity of water that makes
the guard fetch water to get lost; It is the scarcity of
children that makes the child steal.
When they said that the child was hungry in the town of
Ìddó,
Someone that has not learned some wisdom lets him or her
be compared with the grass in the forest;
They cast Ifá divination teachings for Ọ̀ wọ́n

The one that they were going to title with the Chieftaincy
of his lineage. He said they are not after his money.
If not for his wisdom and that is in excess;
They took ọ̀wọ́nrín and made him a Chief of his lineage.
He then began to praise his awos,

And his awos began praising Ifa.
They said we have madeỌ̀ wọ́nrín the Chief today, They
were singing Ifá songs:
Thus: Iré dé (prosperity has arrived)
Yegede (we prevail)

We madeỌ̀ wọ́nrín the Chief today
Money has arrived
Yegede
Who gave birth, she gave birth to a healthy child, Yegede.
Ẹbọ:
Eku,Ẹja, and Obì,Ẹyẹle with 9000 cowries equivalent in
money for the Awos.
Àlàyé:
Ifá advises the client to make offerings for good health and
longevity. Iku may be around the client; an untimely death.
The client will have long life if he or she makes offerings
and prevents death. It is very important for the client to
stay healthy.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KÀRÚN Oníkẹ́kẹ́ logún,
Alábàjà niọgbọ̀n
Oníkóólosíkóló ni àádọ́tá
A dífá fún Odúǹnbákú
Tííṣe àrẹ̀mọ ọlọ́fin
W ọ́n ní kí odúǹbákú rúbọ Nítorí ikú

Kíí ni òun yíò rúẹbọ
Wọn ní kí ó rú àgbébọ̀ adìẹ kan Kí ó sì rú ààojo owó
Ó rúb ọ,
Wọ́n ṣe ifá fun un
Ikú àti àrùn kò sì lée pámọ́
Ó ní, Àwòdì gbé ikúú mì rá lọ tíán tíán Àwòdì 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 ma lè pa wá bàyí
ẸBỌ: Eku,ẹja, àyébọ̀ adìẹ kan, àádójoọ̀kẹ́, epo,ẹ̀kọ àti obì
Chapter 5
The ones that have k ẹ́kẹ́, one of the Yorùbá tribal marks
worth twenty; The ones that have Àbàjá, another Yorùbá
tribal mark worth fifty; Who was the first child ofỌlọ́fin,
the owner of the palace. They told Ọdúmbàkú to make
offerings, Because of death.
What should he use for sacrifice he asked.

They told him to make offerings of One hundred and fifty
cowries equivalent of money. He listened and made the
sacrifice.
They made Ifá for him

O said let the eagle take my death far away from me.
Ẹbọ: Eku 1,Ẹja, Àyébọ̀ adìyẹ, Epo,Ẹ̀ kọ, and Obì. 150,000
cowries equivalent in money.
Àlàyé:
Ifá advises the client to make offerings for good health and
longevity. Ikú may be around the client which is an
untimely death. The client will have long life if he or she
makes offerings to prevent death.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KẸFÀ Ẹmọ́ lóló, awo olópòó

Àfẹ́bojo awo àgbàrùkú
A dífá fún kókò
Tíń lọ rè ní òjò lọ́kọ
Wọ́n ní kòkó ò gbọdọ̀ kọ òjò sílè o
Kòkó kò gbọ́
Ìgbà à ì rúbọ, ìgbà àìtẹ́ru
Òjò kò rọ̀ mọ́, ewé kòkóń gbẹ
Rírúẹbọ lóń gbeni
Àìrú kíí gbènìyàn
Kò pẹ́ẹ́, bẹ́ẹ̀ni kò jìnnà
Ẹ wà ba wa lai kú kàngiri, àìkú kàngiri lań bá òkè
(ÌKÌLỌ̀ :- Ifá ni kí ìyàwó àtiọkọ màṣe fira wọn sílẹ̀)
Chapter 6
The fine rat ( ẹmọ́ lóló)

The Awo Olópòo (the rat trail)
Àfẹ̀bojo (the animal sand digger)
The Awo of Ìgbárùkú, (the sand patti) They cast Ifá
divination for the Coco plant.
She was going to marry the Rain.
She was told that she can never divorce the Rain. But the
Coco plant didn‟t listen to the advice, Because Coco did
not make offerings,
The Rain ceased to fall.
The leaves of the Coco plant began to dry 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 the mountain.
Ẹbọ:
Eku,Ẹja, Obì, Oúnjẹ, Owó Awo.
Àlàyé:
Ifá advises that the husband and the wife should not
deceive each other. They should try to work their
differences and compromise with each other so that they
may have a long life together. It is always advisable to
realize one‟s blessings in life and try to keep them like
keeping one husband or trying to keep one‟s wife
especially when they are helpful to our lives.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KEJE Abingdon awo wọn lode

Lore Àgbà-yàngìdì tí wọn dì ní àtìpa Ọkùnrin yàngìdì
yàngìdì tí wọ́n dì ní àtìpa Dífá fún olóóyè mẹfun
Tí yíò bu ilé olówu r‟oko
W ọ́n ní kí ó bọ egún ilé Ó bọ eégún ilé

Ẹbọ rẹ̀ ò fín
Wọ́n ní kí ó bọ òṣà ọjà
Ó b ọ òòṣà ọjà
Ẹbọ rẹ̀ ò dà
Wọ́n ní kí ó bọ orí Ó bọ orí
Orí pá
W ọ́n ní kí ó bọ ilẹ̀ Ó bọ ilẹ̀

Ilẹ̀ lu
Wọ́n ní kí ó bọ Olúbọ̀bọ̀tiribọ̀ babaẹbọ Ó ní òun mọ orí
lorí
Òun m ọ ilẹ̀ n ní ilẹ̀

Òun mọ wípé bàbáẹni ni Eégún ilẹ̀
Òun mọ̀ wípé ìyáẹni Òòṣà ọjà
Gbùgbọ́n òun kò mọ̀ Olúbọ̀bọ̀tiribọ̀ baba aṣọ
Ïj ẹ́ kí lań bọ ń‟ifẹ̀
Ẹnu wọn,
Ẹnu wọn lań bọ ní ifẹ̀
Ẹnu wọn
Mo fuń gbá
Mo fún awo
Ẹnu wọn,
Ẹnu wọn kó ma lè rí mi bájà Ẹnu wọn.
Chapter 7
Àgb ọngbọ̀n (Chieftaincy title of a babaláwo)

Their Awo at Ìlóree, an ancient Yorùbá town;
Àgbàyàmgìdì their Awo at Ìjèṣhà, the elder that was put in
bondage; Àgbàyàngìdyàngìgìdì tí wọ́n dì látìpa
They cast Ifá divination teachings for Olóyèmefun.
He was told to worship the ancestral spirit of the house,

He worshipped the ancestral spirit of the house. His
offerings were not accepted;
They told him to worship the Òrìṣà of the market place He
worshipped the Òrìṣà of the market place. His offerings
were not accepted.
They told him to worship the head.

He worshipped the head and the head became bald. His
offerings still were not accepted
They told him to worship the ground.
He worshipped the ground and the ground caved in.
They told him to worship Olúb ọ̀bọ̀tiribọ̀, which is the

father ofẸbọ. He answered that; he knows the head as
head;
He said that he knows the ground as ground.
He said he knows that Father is the ancestral spirit of the
house. He knows that one‟s mother is the Òrìṣà of the
market place, But he does not know Olúbọ̀bọ̀tiiribọ̀.
The father of the ẹbọ;

They told him that their mouth is what is called
Olúbọ̀bọ̀tiiribọ̀. The father ofẸbọ.
And so, what do we worship at Ifẹ̀?
It is their mouth that we worship at If ẹ̀. It is their mouth.

I have given offerings to the calabash.
Containers of the house.
I have given offerings to the plates of the house.
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 be able to fight me. It
is their mouth.
Ẹbọ:
Ewúrẹ́, Àkùkọ, Epo, Ata, Iyọ̀, Ọtí, Owó Awo and menu.
Àlàyé:
Ifá is teaching the client in the Odù that one father and
mother are like God or the spirit. The father is a
representation of the spirit of the ancestors. And that the
mother is the spirit
of prosperity. One must always worship them. The client
must not also forget the other people around them and the
energy of their mouth and their spoken words. As people
can use their mouth to destroy other people by talking bad
about then or bad mouthing them. The client should make
offerings so that the people of the world will not use the
mouth to fight with the client. Prevention against rumors
and other bad mouthing in the media and so on. Ifa
expresses the importance of feast offerings, feeding the
mouth of the people with cooking food that will require
the use of the bowls and plates of the house. It will also
require house cleaning and rearranging. All these are part
of theẸbọ/offerings.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KẸJỌ Ọdún súré títí o

Bẹ́ẹ̀ wọn kò bọ́dún
Osù bùrìn gàdà
Bẹ́ẹ̀ wọn kò kosù lọ́nà
Ọmọdé lógún bẹ̀mbẹ́ ojú
B ẹ́ẹ̀ wọn o rí ìwọ Ọlọ́run

Àwọn ni wọ́n dífá fún Ọ̀ rúnmìlà Níjọ́ tóń lọ rèé bá ògún
tẹ́ Onírè nífá Wọ́n ní kí ó síkalẹ̀ẹbọ níṣíṣe
Ó gbẹ́bọ, ó rúbọ
Ïj ẹ́ ògún dé, Alájù gbéré

Ò báṣe ọ̀wọ̀ fún mi lọ́jọ́ kan ìjà Ògún dé alájù gbéré
Chapter 8
Ọdún, 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 no seeỌlọ́run, the
Supreme God.
They were the babalawos who cast Ifá for Ọ̀ rúnmilà, the
day he was going to help Ògún, the god of Iron, to initiate
(Oníre) the owner of Ire, an ancient Yorùbá town, into Ifá
worship.
He listened to the advice of Ifá.
The Ògún arrived, Alájú gbéré .
Ẹbọ:
Iṣu, Epo,Ọ̀ gẹ̀dẹ̀, ẸmuỌ̀ pẹ, Ẹ̀ wà and Owó Awo.
Àlàyé:
The client who has consulted Ifá should seek the
protection of Ògún. There might be some danger coming
into the house or into the life of the client. It could be a
fight or war. The client should play safe and pray to Ògún
so he or she can avoid being injured.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KẸ̀ SÁN
Adéolú tí ṣe awo wọn lóde Àjíkẹ́olú

Adétutù ń ṣe awo ló óde Ajífọ̀ràn rere lọ̀ A dífá fúnỌ̀
rúnmìlà, tóń sawo lọ Àjíkẹ́oko Tí wọ́n sọ fún wípé kí ó fi
ewúrẹ́ bọ òkè ìpọ̀nrí rẹ̀, Kíọ̀nà àjò rẹ lè dára
Ọ̀ rúnmìlà kò bọ ìpọnrín rẹ
Nígbàtí ó dé ibi tí óń lọ
Kò sí ẹni tí ó wá síọ̀dọ̀ rẹ̀ látiṣe awo Nígbà tí ó ri pé ebiń

pa òun
Ó wá padà sílé, ó lọ ré bọ òkè ìpọ̀nrí reẹ̀ Nígbà tí ó pa
ewúrẹ́ náà
Ó pín fún àwọn àgbààgbà ìlú
Wọ́n sì bẹ̀rẹ̀ sí ní fun níẹgbẹ̀wáẹgbẹ̀wá Ọ̀ rúnmìlà wá di
olówó
Ó wáń korin wípé
Kabí owó m ọ wá o
Ara ènìyàn ni owó mọ wá o Ara ènìyàn ni owó mọ wá o.
Chapter 9
Adéolú is the babaláwo of the town called Àjíkeolú

Adétutù is the babaláwo of the town called Ajífọnranrere
lọ They cast Ifá divination teaching forỌ̀ rúnmìlà,
Who was going on Ifá divination practice to the town of
Àjíkẹ́olú. He was told to make offerings of Ewúrẹ́ to his
Ikin.
So that his journey would be favorable.
Ọ̀ rúnmìlà did not worship his Ikin of Ifá
When he arrived to the place where he was going to
practice Ifá No one came to him for divination. When he
found out he began to starve. He went back home.
He went to worship Ikin of Ifá.
When he make the offering of the she goat

He distributed it among the elders of the town;
They then began to give him two thousand cowries
equivalent in money. Ọ̀ rúnmìlà then became wealthy.
He started to sing.
Thus, where is the money that I wanted? It is with the

people, the money that I want; It is with the people the
money that I want.
Ẹbọ:
Ewúrẹ́, Epo pupa, Iṣu, Iyọ̀, Ọtí, Owó Awo.
Àlàyé:
In this Odù, Ifá teaches the importance of listening to the

advice of the babaláwos. It is always rewarding to make
offerings. IfỌ̀ rúnmìlà had made offerings, he would not
have been starving all along. But then, when he later made
theẸbọ, things began to get better for him and he became
successful.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KẸ̀ WÁ Ọlá ná owó ní íṣe awo

wọn lóde Ìdó Ọlá náẹsẹ̀ níṣe awo wọn lodéỌ̀ tuǹ Oto,ọya
níṣe awo wọn ní kóró èwe Ọlájàntìẹlẹ̀
Ibi tí o bá wà lórí awo lòní
Kí ó máa l ọ kí máalọ ilé omi

Nígbà tí óń sawo lọ òdeỌ̀ yọ́
Àkukọ adiyẹ méjì,ẹyẹlé kan, obì mẹ́ta, epo pupa, nítorí pé
kíọ̀nà rẹ̀ lè dára.
Ọ̀ rúnmìlà rúẹbọ, ó sì gbé sì etí odò

(Ifá ní kí a rúẹbọ. Nítoríọ̀nà àjò, tí ań lọ kí a ba lè kó
iṣẹ́ẹni dé ilé)
Ọlánawọ́ is the babláwo of the town of Ìddó;
Ọlánaẹṣẹ̀ is the Awo of the town ofỌ̀ tún
ÒtóỌya is the Awo of the Kóró ewélájántielè
Negativity that could be on the head of Awo today
Should leave, should leave to the house of the water.
Cast Ifá divination teachings forỌ̀ rúnmìlà
When he was going on Ifá venture toỌ̀ yọ́ town.
He was told to make offerings;
To make offerings of two hens so that his venture would
be successful.
Ẹ bọ:
Adìyẹ 2,Ẹyẹlé, Obì 3, Epo pupa, Owó Awo. The offerings
should be placed by the river. Àlàyé:
Ifá advises that if the client is going on a venture or trying

to start a business, he or she should try to make offerings
in preparation so that the venture will be a success. Ifá
teaches that it is always very good to make plans and
offerings before one starts a business or sets out on a
venture.
Ọ̀ WỌNRÍN MÉJÌ ẸSẸ̀ KỌKÀNLÁ Ọ̀ wọ́n owó láa náá

owó mini
Ọ̀ wọ́n oúnje láa pè ní ìyàn
Ọ̀ wọ́n Omi ló wọ́n náá lé ìsun omi, Dífá fún Oòyọ́wọ́n;
Tíí s‟ọmọ Ọba lẹ́yọ ajọri
W ọ́n ní kíí ó rúbọ

Kíọja rẹ̀ ma báa kùtà
Ooyọ́wọ́n rúbọ;
Oòyọ́wọ́n rúbọ,
Gbogbo nkan rẹ̀ wá bẹ̀rẹ̀ sí dára
Ïjẹ: ẹ sáré wá kíẹ wá rajàọmọ ọbaẹ pọ̀ṣẹ̀ṣẹ̀ wáẹ rájà

ounyọ̀wọ́n,ẹ sáré wá,ẹ wá rajà ọmọ-Awo, àt‟Èwe
àt‟Àgbà ní rajà ounyọ̀wọ́n.
(ifá ní kí A rúb ọ, kíọjà wa lè tà, Ifá ní A o jèrè, A ó kó

èrè délé) It is when money is scarce, that we look for
money It is when there is no food, that we say there is
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 called Ẹlẹ́yọajọ̀n; who will establish
the market place and prosper.
Hurry, come and buy from the princess.
It is both the old and the young, who come 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 has consulted with the
babalawos that in hard times when other people do not
have the client or customers will have. The client should
think of having his or her own business. The client will
prosper and have success with his or her own business. Ifá
says prosperity is coming into the life of the client who
has consulted the babaláwo.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KEJILA Òkúta balẹ̀ koṣẹ̀jẹ̀

Dífá fún ọwọ́,
Tííṣe ọmọ abẹ́run jẹun
ọmọ ọwọ́ kií kú lójú ọwọ;
ọmọ ẹsẹ̀ kíí kú lójú ẹsẹ̀
ọmọ àdán kíí tojú àdán kú Ewéẹ̀là kíí bá ewé oko rẹ̀
Ifá ní kí A rúb ọ nítorí àárẹ̀, Ifá ní kí a tún rúbọ, ọmọ ẹni

ma ba kú. The stone hit the ground but did not bleed;
Cast Ifá divination for the money, who was the child of
Abẹ́rún-jẹun, (the one that has and eats them) The finger of
the hand does not die in the presence of the hand.
The toes of the foot doe not die in the presence of the foot.
The children of the Bat do not die in the presence of the

Bat.
The leaves ofẸ̀ là, a special tree, do not shed their leaves
with the rest of the trees in the forest.
Ẹbọ:
Make offerings to Èṣù & Ògún. Àkùkọ Adìyẹ, Epo pupa,
Orógbó, Obì Atare, Eku,Ẹja,Ọti Oyin, Ìrèké, etc.
Àlàyé:
Ifá says that the client should make of ferings to prevent

sickness. Also to make offerings so that one‟s children do
not die in one‟s lifetime. The client should pray for
longevity also not to witness tragedy in his or her life.
Prevent not to be involved in a group disaster.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KẸTÀLÁ Ọ̀ rúnmìlà ló wọ́n,

Ifá mo ló wọ́n
Dífá fún ọlọ́fin Àgbòdìwọ̀nràn Tíí fi ojoójúmọ́ jẹ̀ nírángun
ọ̀tá Wọ́n ní kí ó rúbọ
Eku, Ẹja, Àkùkọ kan, Ọlọ́fin sì rúbọ tirẹ̀, Ó ṣẹ́gun àwọn

ọ̀tá rẹ̀
Ifá níẹbọ ìṣẹ́gun ọ̀tá ni kí a rú lórí ohun tí ó dáfá sí

Chapter 13
Ọ̀ rúnmìlà says it is scarce;

Ifá says it is scarce;
Cast forỌlọ́fin, Agbódìwọ̀nran, the big Ram. He who was
surrounded by enemies. He was told to make offerings.
Fish, 1 rooster, rat.
Ọlọ́fin made the offering and conquered his 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 of enemies. The
client will be able to have victory over his or her enemies
if he or she makes offerings. One has to realize that there
are good people and also bad people in life. There is
possibility of jealousy and envy from people around us
especially if one is doing good and better than other
people.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KẸRÌNLÁ
Aparun ns ẹgi lókè hìn

Aparun nsegi lókèọ̀hún
Dífá fún ọ̀wọ́n;
ọ̀wọ́n n roko àmùn méjì
ọ̀wọ́n ló rú o,
Ọ̀ wọ́n ló tú ú,
Ọ̀ wọ́n ló roko àmùn méjì o. Ifá níẹ̀yin lọ ibìkan, kí ó rúbọ;
kí óhun lè dára, kí ó lè kèrè bọ̀ níbẹ̀, 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 forỌ̀ wọ́n, name of Odù Ọ̀ wọ́nrín Ọ̀
wọ́n was going to the venture of taking two; Ọ̀ wọ́n was
made offering.
Ọ̀ wọ́n presented the offerings.
Ọ̀ wọ́n was the one that went on adventure of taking two.
Ẹ bọ:
Eku, 2 Eku, 2Ẹja, Àkàrà, Iṣu méjì, Oyin, Iyọ̀, Ẹ̀ kọ. Àlàyé;
The client will have double prosperity
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KẸDÒGÚN Ọ̀ pẹ̀ aláǹgbá jígí;

Dífá fún wọn lóde Irẹ́mọ;
Níbi wọ́n gbéń sunkún aláìlórukọ
Wọ́n ní kí wọ́n rúbọ
Wọ́n ní ire mẹ́fà lẹbọ wọn.
W ọ́n rúbọ, wọ́n sì sẹ́fá fun wọn Wọ́n ní kí wọ́n máa rí

mọ́lẹ̀ Ibití wọ́n ri ire mọ́
Tí wọ́n kò rí ire rì mọ́lẹ̀ mọ́ Tí ire tí wọ́n ńrì tán sí
Ni wọ́n ń pè ní Ìrẹ́mọ
Ifá ní kí eléyì rúbọ, Kí ó lè jẹ ènìyàn pàtàkì, Kí ó lè mu ilé
ibùdó.
Chapter 15
The complete Lizard,

Cast divination for them at Iremọ,
Where they were crying that they do not have a name. They
were told to make offerings.
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 more prosperity to bury;
That is where they called Iremọ.
Ẹbọ:
Make offerings of Àkùkọ Adìyẹ, feather of Egret, Àkùkọ
& Agbe; Make black soap and bathe with them. Ifá usually
speaks in parables and sometimes it takes keen perception
to understand the references. Translation of some of the
verses of Ifá into other languages is almost impossible.
That‟s why explanation may be necessary. Ifá speaks of
someone that wants identity. The client is crying for a
name or recognition. Ifa will bless the client with identity
and recognition.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KARÙNDÍNLÓDÚN Ọ̀ rúnmìlà

ni ó di ìgbà
Mo ni ìgbà ló dá báramí Agbọ́nìrègún Ni ìgbà háá dá tayò
Ìgbà náà dá ta àrín
Ìgbà lá dá jíyán ọ̀bẹ̀ẹjá nílé dèṣù ní Mọ̀rẹ̀
Ọ̀ rúnmìlà ní kẹ jẹ́ kónígbá maṣegbá ÌgbàỌ̀ ni níọ̀nì íṣe

Ìgbà pèrè ni eku ṣe tí jáwó
Ìgbà tèní ní Òníṣe, ìgbà.
Ifá ní kí eléyì rúbọ nítorí ìgbà tìrẹ, ifá gba tire tidé, kí ìgbà
náà lè dára ní kí ó rúbọ síí.
Chapter 16
Ọ̀ rúnmìlà says it is time.

I say it is time Barami Àgbonmìrègún
He said it is time that we fix to play Ayò (an African
game)
It is time we fix to play Àrín (another African game)
It is time we fix to praise the King and owner of More (a
compound in Ifẹ̀)
Ọ̀ rúnmìlà says it is the owner of time who enjoys his or
her time; It is the time of today that the day enjoys.
The time of today, the doer, the time.
Ẹ bọ:
Àkùkọ, Àgbàdo,Ẹ̀ wà, Obi, Orógbó, Atare, Àgbọn, Epo
pupa, Iyọ̀,Ọ̀ gẹ̀dẹ̀. Ifá says it is time for the client to make
prosperity. It is the client‟s time to make success in life.
Everything has its own time; Ifá teaches about time and
planning for time. If he or she makes offerings, the time
has come for all the good things in life. The rooster is the
timekeeper of the universe.
Ọ̀ WỌ́ NRÍN MÉJÌ ẸSẸ̀ KỌKÀNLÁ Ọ̀ wọ́n owóń laa fẹ́

wa mini
Àì sí oúnjẹ ńla ńpè ní ìyàn,
Aìsí Omińlaa déọ̀sun
Aìsí àṣẹ ńláa wọ akaǹpà èwù jìmbà-jìmbà méjì pọ̀; A dífá
fún Ònyọ̀wọ̀n, Tííṣe ọmọ Ọba lẹyọ Àjerí
Ẹ sáré wá kẹ wá rajàọmọ-Ọba Àt‟èwé àt‟ àgbà ní raọjà

Onyọ́wọ́n Ẹ sáré wá kẹẹ wá rajàọmọ-Ọba
It is when money is scarce, that we look for money It is

when there is no food, that we say there is 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 called Ẹlẹ́yọajọ̀n; who will establish
the market place and prosper.
Run, come and buy from the princess.
It is both the old and the young, who come to buy from the
princess. Run, come and buy from the princess.
REFRENCES & RESOURCES
IFA DIVINATION BY WILLIAM
BASCOM Communication between
God and Men in West Africa. Indiana
University Press. Bloomington.
Odus Page Eji Ogbe 144, 146, 142,
152, 154, 162 Oyeku 234, 238, 240, 252
Iwori 288, 296, 300 Edi 310, 312, 316,
318 Obara Okanran 342, 344 Irogun
350, 352 Owonrin 360, 362 Egunda
372, 374 Osa 384 Irete
Etura Eturupon Ika 450, 454 Ose 468
Ofun 548, 550, 552, 556, 558 Etura
Eturupon Ika 450, 454 Ose 468 Ofun
548, 550, 552, 556, 558
ORUNMILA YOUNSTER
MAGAZINE Orunmila Youngster
publications Yaba Lagos. Pages
EjiOgbe 16, 25 Oyeku Meji Iwori Meji
17, 5 Edi Meji 20, 5, 6, 7 Obara Meji
18, 21 Okanran Meji Irogun Meji 18,
23 Owonrin Meji 18, 23, 36 Ogunda
Meji 22 Osa Meji Irete Meji 22 Otura
Meji 26 Oturupon Meji Ika Meji 17
Ose Meji 17 Ofun Meji 26, 43 Otura
Meji 97, 100 Oturupon Meji 93, 96 Ika
Meji Ose Meji 104 Ofun Meji 106, 107,
108
OJU ODU MERINDINLOGUN BY
PROF. WANDE ABIMBOLA Oxford
University Press, London.
Pages Eji 8 Oyeku 15 Iwori 21 Odi 24
Obara meji 44 Okanranmeji 51 Irosun
meji 30 Owonrin meji 37 Ogunda meji
55 Osa meji 59 Irete meji 83 Otura
meji 75 Oturupon meji 69 Ika meji 63
Ose meji 88 Ofun meji 94
ORAL ODU RECITATIONS BY
AWOTUNDE AWORENI ILE-IFE
AND ALL TRANSLATIONS BY
CHIEF DAYO OLOGUNDUDU.
Ejiogbe Oyeku meji Iwori meji
Odimeji Obara meji Okanran meji
Irosun meji Owonrin meji Ogunda
meji Osa Meji Irete meji Otura meji
Oturupon Ika Ose meji. Ofun meji
Glossary:
A Àbo - a charm that can get some one
to be confused. Àbọrú - the offerings
will smoke to the sky and to heaven.
Àbọyè - the priest will prevail. Àbọsíṣẹ
- the prayers will manifest. Afẹfẹ -
breeze, wind. Adégunlọlá a name
“Crown climbs wealth”. Àgbébọ̀ the
one that have been around “mother
hen”. Agbedémejì - center, middle.
Àgbonìrègun - The straight palm tree.
Nick name of Orunmila Ajogun -
negativity, a je ogun -those that eat
wars Ajigunwa - wake to take position.
Àjìjà - wild wind, tornado Àkàrà -
cake Àkùkọ - roaster
Alápatà - butcher Ará ọrun-ancestors
Aré - play pure Oyo dialect Ariragàgà
- a name of Sango Àtìtaǹ - garbage
dump Àáyá- red colobus monkey Aya
- wife àtaǹpàkò - thumb
B Bíríbírí– in rotation Bọrọbọrọ-
smooth, fat.
D Dàgbà– become old Dedere -
hanging Dọgbọn – play smart
E Èbìtì - rod trap for animals Ègun
/gigun - pounding Èlírí.- a small
mouse Elú– king in Ife dialect Èèwọ̀ -
taboo
Ẹ Ẹ̀ fúfùlẹ̀lẹ̀ - breeze Ẹja - undermine
Ẹnini - dews Ẹyọajeri- an ancient
Yoruba town F G Gunle- arrive at a
place
GB Gbàkẹrẹ - dragging Gbẹbọ - yield
to make sacrifice, obey to make
sacrifice. Gborogangborogan–
marching steps like police march.
Gbonse– to use the toilet
I Ìgbà - time Ìjàkùmọ̀ - a type of wild
cat Ìlúguń- an old Yoruba town,
straight town Iké - hunch back
Ilugbẹndugbẹndu - a big town in old
Yoruba Imí the name of Esu‟s mother
Imòguń - Ogun shrine, where we know
Ogun Iwájú - the front Ìwásẹ̀ - the
beginning, when character“Iwa” was
created Iwin - demon
H Hìhàdeeds “Ife dialect”
J Jìjàdù - fight for, struggle, scramble
K Kẹ̀lẹ̀kú - Yoruba red woven cloth
Kele - Sangos charms in the little
gourds Kíjìpá - Yoruba traditional
woven cloth
L
M Mọ̀nọ̀mọ́nọ́ - lightening
Mùduǹmúduǹ - marrow, brain.
N
O Òfiǹraǹ - disrespectfulness, leopard
Òfùàobì - Kola nut that has no split,
no good for divination. Odu
Ogbógbóorósè - an old tree
Òjùgbòmẹkuǹ - the universe, planet,
world, earth. Òkòkònìyẹ̀lẹ̀ - mother
hen Olódùmarè - almighty God
Olókun - the energy of the Sea Olúẹri -
The spirit of the bottom of the rivers
Olùkù - friend Olúmini - my owner
Oníbùjé - Red white rose flowers used
to make tattoo mark. Oró - pain,
wickedness. Orógbó - bitter kola
Òsorogíso - loneliness Òṣùgbó - an old
initiate.
Ọ Ọbaẹrẹ́kẹ - wealthy king. Ọbàrìsà-
king of the Orisa. Ọ̀ fàfà - tree bear. Ọ̀
já - strap. Ọlọ́fin - the owner of the
palace, God. Ọlọ́jọ́gbọrọ - long timing.
Ọlọmọ - an orisa the owner of
children. Ọmọkuǹrinọ̀run - the man
from heaven. Ọ̀ pẹ̀yẹ́kẹ́tẹ́ - the short
palm tree. Ọ̀ yẹ̀kú - the prevented of
death.
P Porogaǹporogaǹ - in a marching
step
R S Sónú- bitterness, a bitter person.
Suńkẹrẹ- dragging, moving slow.
Gb
T Tìpẹ̀tìpẹ̀ - toughness Tojútimú - all
over the face Turutu- dragging
something on the floor
U W Wòmílójú- looks into my eyes,
disrespectfully
Y Yàgbàdo - pluck corn, harvest corn.
Yèmidèrègbé - my mother that favors
me, the sea Yemọja - the mother of
fishes, energy of the ocean. Yèsí who is
it “Ife dialect” Yibiyibi - all around.
Index:
A abiku pg44,45. abundance
pg145,206. accomplishment pg111.
achievements pg112. actions
pg47,48,110,134. advice pg115,129,
162,188,214,218,226. adult pg110 age
pg185. aggression pg76. ancestor‟s
pg152,252. ants pg207. approach
pg193. association pg159. assistance
pg205. attention pg136,222. authority
pg207,208,232. away pg910.
B Barren pg166 bee pg90 beads
pg177. brass pg125 breast pg204
blacksmith pg120. blessings
pg147,150,179, 202,203,236,260.
bondage pg145. bravery pg89,157,202.
burden pg145 buffalo 64 bury pg89
C Calmness pg89,129,130,194.
carefulness pg210 pg92,134,135,160
character pg89,129,130
pg42,44,102,115,126,133,137,142,157,15
cloth pg116 crab pg114. creator pg111
creation pg129crown pg177
concentration pg119. conditions pg231
compromise pg252 confidence pg202.
control. Pg76 crime pg59 consistency
pg38,136,139,238. courage202. caution
pg129chieftancy chosen pg64 children
D Danger pg256 Death
pg67,76,80,87,89,104,106,109,125,248,25
definition pg264. desire pg179,232
difficulty pg40. dignity
pg89,93,173,189,192. disappointment
pg76. disrespectfulness pg 117,130.
disturbance pg132 duality pg203.dual
gift pg203 divination pg127. drinking
pg148 E Ear pg163 efforts pg209 egg
pg80 elder pg129,130,195. elephant
pg64,69,189. empowerment pg162.
enemy pg132,145,151,162,165,215,262.
enjoyment pg266 establishment
pg151,160. envy pg151,165,205,263.
eyes pg124,163.
F Fame pg149,155,215. far pg100.
farmer pg90,138,161. father
pg76,168,255. Favor pg110,161.
favorable pg155. female pg158,214.
feast pg255 finance pg231 food pg
181,182,183,252. focus pg136,137,222.
follow pg58,184. forbidden pg109.
forgiveness pg33. freedom
pg143,144,145 friendship pg51 fight
pg215 fire pg93
G
Generosity pg182, 183. gift pg205
glory pg93 goodness
pg163,170,209,208. greatness pg160.
greed pg211 grounding pg151 growth
pg134,151,206. guidance pg223 giving
pg258
H Happiness pg129, 130. hardship
pg261hatred pg151. Head pg63, 64,
72, 163, 169, 181,185,254. health
pg199,248,250 heaven pg85. help
pg110,170. harvest pg161. heritage
pg170 honey pg90. hope pg63 horse
pg175 house pg102,139. husband
pg160
I Identity pg264. Ifa pg13,14,190. Ile
Ife pg14. Igunigun pg46. injury pg256
importance pg230 inheritance pg152.
investment pg237 iron pg125
J Jakuta pg145 Jealousy
pg165,205,263. journey pg123,169.
judgment pg110
K King pg64,68,95,160,177,178,184.
kill pg166.
L Land pg111,225. Leader pg92,
178,184. leadership62,64. lead pg125.
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 pg201 market pg201,102,260
male pg158 master pg184. magic
35,138. memory pg46. metal pg119
mission pg113,241. misunderstanding
pg242.mind pg182 money pg76.
mother pg74,255. motherhood pg182
mountain pg139,251 monkey pg58
mouth pg163,164,252,253
N Negativity pg33,68,84,200,242. Nose
pg163. Nosy pg200.
O Oath pg76 Odus 14-32. offerings
pg94,95,98,104,200,227,252. old age
66,185. Ogun pg120 Orunmila
pg7,11,188,192. orire pg8 osun pg8.
orogbo pg46 Oyo pg144
P Palm kernel pg132 palm tree pg83
parent pg71 patience
pg140,172,238,248. people pg163
perseverance pg40, 207,235,238,246.
plant pg251 plantain pg42. planning
pg259 pleasant pg177 poison pg148
polygamy pg172 possession 163,230
position pg48,92, 190. positivism
123,136. poverty pg156,231. power
pg162,215,233 prayer pg233
preventing pg59,262 pride pg173
preparation pg259 priest & priestess
pg12,163 problem pg149,210.
productivity pg216 profession pg179.
pg91,131,133,136,137,139,140,151,154,1
pg75. protection pg83,162,166,256,
262. provocation pg141. preparation
pg185 propitiate pg185 profit
pg161,187 prosperity
205,207,208,246,248,260. protector
R Rain pg93,228,233,251. rainbow
pg125. receiving pg258. recognition
pg265. relationship pg159.
repercussion pg116. reproduction
pg235. richness pg95,246. 56. ride
pg175 ridicule pg158. regret pg214
respect 83,128,129,130,208,214. resting
pg 49 road pg102 rumor pg255
S Sacrifice
pg93,95,98,144,128,200,219,227,252.
scarcity pg158,247,248. Sango
pg145,214. see 111. sea pg69,70,111.
self control pg76. settle pg151,177,197.
separation pg80,99. sickness
pg125,127,199,242. sit pg140. spread
pg149. spider pg137 spirituality
pg180,184. stability pg235.struggle
pg97,105. stubbornness pg220 success
pg238,260. sun pg104. survival pg240
T Taboo pg141. taxes pg144.
temptation pg59. termite hill pg81,92.
tolerance pg252 time pg36,85.
timeliness pg266. town pg99. thunder
pg162. travel pg79. theft pg59,62
tragedy pg262. truthfulness
pg35,188.twin‟s pg185.
U Understanding pg139,252. unity
pg158.
V Venture pg257. Victory
pg145,146,165,169,172,202,215,240,248.
village pg99. virus pg 127,128,129.
visitor pg129. vulture pg46
W War pg240. Water pg111. wealth
pg156,231. wife pg55, 133,160,172,230.
wives pg172 wickedness pg220.
wisdom pg223. women pg214 world
pg85,111. work pg151,207,246.
worship pg118,255
Y Youth pg110,129,130.
Books in print.
1. The Cradle of Yoruba Culture. By:
Chief Dayo Ologundudu For more
info: www.Ileorunmila.org.
www.google.com. Chief Dayo.
Author:Chief Adédayọ̀Ológundúdú
Msc. Urban Environmental Systems
Management Chief Dayò , the founder
and executive director of Ile Orunmila,
and the Center for Spoken Words &
Performing Arts, is native to Ife-Ife,
Nigeria. He was born into the Yoruba
tribe, and in his adult life, was
initiated as a chief of the Yoruba tribe
and a priest of the Yoruba religion, a
practice focusing on the worship of
known in Yoruba, as Orisas, the
seeking of guidance through
divination, and the seeking of natural
healing methods through this
divination. Chief Dayo has been very
active in carrying on the Yoruba
tradition both in places where it is
commonly practiced such as Nigeria
and the Caribbean, as well as in
America, where it is not as common. In
1977, while in Nigeria, Chief Dayo
founded the ỌbàtáláCultural Center ,
a center with the purpose of further
developing Yoruba music, dance, and
art. In 1987, he coordinated the
Conference of the Sons of Ifa in New
York City, a conference for Yoruba
priests and priestesses. Chief Dayo has
taught classes on Yoruba language
and divination througout the
Caribbean as well as at the Caribbean
Cultural Center in New York City
from 1981 -1983. He continues to teach
these classes weekly, at the Center for
Spoken Words & Performing Arts.
Despite Chief Dayo‟s religious
practice, the Center for Spoken Words
& Performing Arts has no religious
affiliation itself .Chief Dayọ̀received a
Bachelor of Professional Studies
degree in Construction Management,
and a Master of Science degree in
Urban Environmental Systems
Management from the Pratt Institute
in Brooklyn, NY. Chief Dayò is a
drummer and a saxophonist and has
performed and lectured at many
venues in the United States, including
the Smithsonian Museum in
Washington, D.C. and the Museum of
Natural History in New York City , as
well as many colleges across the
country. Chief Dayòis also an artist
and an environmentalist .

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Copyright © 2008 by: Center for

Spoken Words / Institute of Yorùbá

The Eagle said to Ọ̀ rúnmìlà that Olódùmarè asked him to

He asked the Eagle to give the egg to Olòdùmarè; To tell

Èṣù knocked the egg away from his claws.

When the chicken egg hit the ground,

When the Crab came to deliver the message for Ọ̀ rúnmìlà;

After Olódùmarè expected the Crab for sometime and he

Ọ̀ rúnmìlà askedỌmọkùnrin Ọ̀ run to sit down and wait for

He asked his servants to entertain Ọmọkùnrin Orun.

After the daylight he had become sober.

Ojú Odu mérìndínlógún 1 2 3 l l

Ọ̀ràngún méjì Àpólà Ogbè

100 101 102 103 ll ll l ll l ll ll ll

104 105 106

Àpólà Ọ̀ wọ́nrín 123 124

130 131 132 133 ll ll l ll l ll ll ll

134 135 136

Àpólà Ògúndá 137 138

175 176 177 178 l l ll l l l ll l

Ẹ sẹ̀kanọlà 179 180 181 ll l l l ll l

l ll l l l l Òtúrá-sá 192 193

Àpólà Ìka 212 213

224 225 226 ll ll l ll ll ll

Àpólà Ọ̀ sẹ́ 227 228 229 l l ll l ll l

Ọ̀ sẹ́ dúdú 231 232 233 l l ll l l l

235 236 237 l l ll l l l

Ọ̀ sẹ́ Awúrelà 239

243 244 245 ll ll ll ll l ll

ll l l ll ll l Ọ̀ fún- òtúrupọ̀n Ọ̀ fún-

I. ÈGÌOGBÈ Olúmini, Jìnmini, (owner of forgiveness)

When he was having bad sleep;

All negativity came into Ọ̀rúnmìlà‟s house but couldn‟t

Not to long; not too far

Eku méjì (2 rats); Ẹja méjì (2 fish); Obì méjì (2 Kola

Ifa says those that make the sacrifice will be found in

ODÙ KÍNNÍ: È J Ì O G B È ẸSẸ̀ KẸTA

W ọ́n níẹbọ nì ki o rú,

The afternoon did not last for ever (alias of a Babaláwo)

so tight for so long (alias of another Babaláwo) All cast

The head (Orí ẹni): One‟s own heading from Heaven to

He cast Ifa divination for one‟s mother

ODÙ KÍNNÍ E J Ì O G B È ẸSẸ̀ KẸRIN

Chapter4 Ko bíẹni tagí (alias of Babaláwo) Sounds like a

The two Babaláwo cast Ifá divination for Ọ̀ rúnmìlà When

Bit by bit is the way we eat the head of a fish.

No one can be as wide and fat as the Buffalo

Yèmidèrègbé is the name that we call the sea

I am out; I am out says the spear.

Chapter 5 LetỌ̀ dúndún (a vegetable like spinach) take

They advised Ọ̀ rúnmìlà to offer sacrifice;

He then praises the Babaláwo. i.e., Let Ọ̀ dúndún (the

He was very appreciative of his Babaláwos and was

Ritual/ Ẹbọ Rírú:

She was told to make offerings;

Ẹ bọ: The offerings are to be made by the Babaláwo that

The forest is of fire which is vanity.

When Ọ̀ rúnmìlà was having àbíkú, he went to the

Ẹbọ: TheẸbọ should be prescribed by the Babaláwo,

Orí Igún wá ń funfun,