.

;)
I
STUDY OF IFA
A WORKBOOK AND STUDY GUIDE FOR INITIATES ONLY
BY
MEDAHOCHI K. o. ZArtNO

/_f' " - ! _ ~ "
(MOGBAKIMO FARATAlSUMI)
~ - - - - = = = = = = = = = = = = = = = ~ , , - : ~ .
- , .-'
_ ..
• • •
i.
THIS WORK IS SINCERELY
DEDICATED TO
HIS ROYAL HIGHNESS .
OSEIJEMANADELABUADEFUNMI I
, \ ,
ARABA
, ", ",
IJO ORUNMlLA T'IGBO MIMO
AND
TO ALL THE DISPOSSESSED YOUTH OF AFRIKAN DESCENT IMPRISONED IN THE
CONCRETE JUNGLES OF NORTH AMERICA, "IN THE FIRM FAITH THAT THE
DEAD , THE LIVING AND THE UNBORN SHALL UNITE TO REBUILD OUR
DESTROYED SHRINES. "
~ - - - . . ; ; ; . . ; ; ; ; . ......... ~ - - _ - - . . . : . ~ - - ~ - - - - ~ - - - - - - - _ . - .. .. ----_
• • •
ii.
ACKNOWLEDGMENTS
WE ARE VERY GRATEFUL TO CHIEFADEBOLU FATUNMISE, CHIEF EDUBI AJAMU,
HER LADYSHIP TOY/VI OMILADE ZANNU, CHIEF QMQTOLOKUN QMQKUNDE, AWO
, " ...
'FALOKUN OF ILE qRUNMILA-O$UN, AWO IFATUNJI ,ONIFADE ADENIYI SALAMI THE
, \'
OLAONIPEKUN OF ILE LAKANYE OSHOGBO, AND ALL THE QRUNMILA YOUTH
INTERNA TIONAL.
'\ ""
IBA OLOJO ONI,
'\ '\, "
IBA EY/N BABA WA
'., ,
IBAEYINIYA WA
, , , ,
IBAARAYE
, , '\ \ ,
IBAENIYAN
I , " '\ '\
BI EKOLO BA JUBA I L ~ , I L ~ A L A N U
, " I", ," '\
BI OMODE BA JUBA AGBALAGBA, A BAGBA JE
. . .
, , ", ,
KJ EJEKJONIO YFMIO
. .
, , , ,
, , "
ADUPE! ADUPE! ADUPE LOWO GBOGBO Y/N Of.
FORWARD
ONCE AGAIN IT HAS BEEN A PLEASURE FOR ME TO WRTIE A FORWARD TO THIS
BEAUTIFUL COMPILATION WORK BOOK ON IFA BY MEDAHOCm. LIKE I ALWAYS
TELL MY CLIENTS AND INTIATES, I BELIEVE TIlAT MAN WILL NOT MERELY
ENDURE, HE WILL PREVAIL. HE IS IMMORTAL, NOT BECAUSE HE ALONE AMONG
CREATURES HAS AN INEXHAUSTmLE VOICE, BUT BECAUSE HE HAS A SOUL, A SPIRIT
CAPABLE OF COMPASSION AND SACRIFICE AND ENDURANCE.
IT IS IMPORTANT FOR MEN TO FULLY REALIZE THEIR SPIRITUAL
INHERITANCE. MEDAHOCHI TOUCHES THE SPIRITUAL CENTERS OF O U ~ BODIES,
THROUGH IFA COSMOLOGY. IT REMIN
DS ME OF ONE OF THE SPIRITUAL PATHFINDERS BY A NIGERIAN WRITER. TIlAT SAYS:
"REASON BELONGS TO THE HEAD.
THE LINK BETWEEN THE HEAD AND BODY BELONGS TO THE NECK.
EMOTION BELONGS TO THE HEART.
INSTINCT BELONGS TO THE BELLY.
MOVEMENT BELONGS TO THE FEET."
THIS IS THE FIRST TIME THAT IFA OF YORUBA, FA OF DAHOMY AND IFA OF CUBA
HAVE COME TOGETHER TO PROVE THE SAME THING. THIS BOOK IS A MUST FOR ALL
IFA STUDENTS WORLDWIDE.
FOR ALL THE READERS OF THIS BOOK:
iii.
' .....
iv
"OGBO LO NI KE GBq IMO LO NI KI Mq EWE OLU YE-NYE, LO NI KI 0 YE YIN
POROGOOO:
, ",'
ASEORISA
. . .
CHIEF 'BOLU FATUNMISE
,
ARUFIN ARUDA OF ILE-ILJ;!
ATIANTA, GEORGIA
U.s.A.
("
v
PREFACE
I
AN INTRODUCTION TO THE STUDY OF IFA: A WORKBOOK AND STUDY GUIDE
FOR INITIATES ... IS ANOTHER INSTALLMENT OF MEDAHOCHI KOFI O.
ZANNU'S ELDERSHIP INSIGHT AND PRIESTHOOD PROFIENCY.
THIS COMPILATION OF INFORMATION, WISDOM,AND PRACTICAL APPLICATION
OF THE IN-DEPTH,COMPREHENSIVE AND MEANINGFUL PARADIGM OF IFA IS
PRICELESS.
,
THIS MATERIAL WILL EQUATE THE IFA PRIEST OR BABALAWO WITH THE
DOCTORAL CANDIDATE IN THE ACADEMIC COMMUNITY AND THE HIGH PRIEST
ON THE WORLD RELIGIOUS SCENE. AN INTENSIVE STUDY OF THE PAGES OF
THIS WORKBOOK WILL DEVELOP AND PREPARE AN ADEPT OF IFA.
, ,# " "­
THE ANCIENT WISDOM OF IFA REVEALED THROUGH THE HOLY ONE QRUNMILA
IS PRESENTED IN THE WORKBOOK FROM A DIDACTIC AND PRACTICAL VIEW
POINT THAT WILL EVOLVE THIS LIFE ENABLING THEOLOGY INTO THE 21ST
CENTURY ON ITS RIGHTFUL PLATEAU.
IT IS OF PARAMOUNT IMPORTANCE TO NOTE THAT THIS WORK WAS PRODUCED
IN THE HISTORICAL CONTEXT OF BABA KOFI QMQWALE ZANNU HAVING A
VIVID MEMORY CULTURE OF THE SLAVE SHIPS JESUS ... JOHN THE
BAPTIST ... INTEGRITY ... AMISTAD AND OTHERS. THIS HEROIC ELDER HAS
TRANSCENDED THE AFRlKAN "MIDDLE PASSAGE" TO AMERICA AND
TRANSCRIBED ON THESE PAGES THE GENUS OF THE AFRIKAN-AMERICAN
SPIRITUAL TECHNOLOGY.
",
9RUNMILA ELERI IPIN, IBIKEJI
"
OLODUMARE.
... ,
ABORU!

ABOYE! A B 9 ~ I ? ~ !
IJOYE 9MQTOLOKUN QMQKUNDE
vii
FOR ME. MANY OTHER WRITINGS DESCRIBE RITUAL PROCESSES, PHYSICAL
OBSERVATIONS AND OBJECTIVE ANALYSIS ON "NATIVE THOUGHT AND WORLD­
VIEW", BUT THROUGH MEDAHOCHI'S WRITINGS ONE CAN, ARMED ONLY WITH
HIS INNER THOUGHTS AND COMTEMPLATIONS PERPARE HIMSELF TO STAND IN
THE PRESENCE OF HIS OWN DESTINY. THESE LESSONS ARE INVALUABLE IN
THE PROCESS OF PERSONAL TRANSFORMATION AND FORMULATION OF WORLD­
VIEW THAT ARE NECESSARY IF ONE IS TO FIND HIS POINT OF ORIGIN.
FOR THIS FOCUS AND INSTRUCTION WE ARE FOREVER rNDEBTED TO OUR
FATHER AND MENTOR.
MO YIN IBORU;MO YIN IBOYE; MO YIN IBOSISE.
BABA TOSU TOSASOLIM
• • • • • •
• •
1.
,/ ......
WHO IS 9RUNMILA?

WE ARE TOLD IN IFA VERSE THAT:
,/ " "" /\ \ \ ' '" "
.ORUNMILA, ELEERI-IPIN; IBIKEJI OLODUMARE: . _.
, / ... , "/,,, "" ""
OBIRITI, A-PIJQ-IKU-DA
" \ ,,, , ,/"
OLUWA MI AMOIMOTAN, A-KO MO 0 TAN KO SE
,,,,'//\/ ....
ABA MO 0 TAN IBA I;;E KE­
.. . '(.
'" / ,,\ ,/ " ... , /' /
IKU DUDU ATEWO, ORO AJEPO MA PON-ON;
• • II II • t
"" '" '" ",\" I ,
AGIRI ILE-ILOGBON, A-B'OLOOWU DI WERE MA RAN
• II
/ / '" I ", / /
OLUWA MI A-TO-IBA-JAYE, ORO A-B'IKU-J'IGBO•.•
MEANING;
1" ","
ORUNMILA, WITNESS TO DESTINY, OLODUMARE'S DEPUTY:

, , ""
MORE-EFFECTIVE-THAN-MEDICINE, OBIRITI, AVERTER-OF-DEATH'S-DATE.
MY LORD UNFATHOMABLE.-INEFFECTIVE WHEN NOT FULLY KNOWN.
IF WE FULLY KNOW HIM, HE WOULD HAVE BEEN FULLY EFFECTIVE.
8IACK DEATH ON THE PALM, WORD\sPIRIT UNREDDENED BY OIL EATEN,
I I
tf!PIOf' ."I58OM WHO PRANKS WITH COTTON HANDLER WITHOUT
IT.
, " ..
2 s, -'P"' • . I A TAU TO al: CAl.J...D)"THE WITNESS TO
? .•__.'.'.,..MS..... RCAtsI: BE WAS WITH OWDUMAJU: WIlES HE f. ,! _, .
:: T,,_......- • J ).-..AU. DIE IWiGS 01" EAJmI AI'liD H£.A\''1:.''.
,.. I",
... a_.H I. __ [' .........A1DSAW THIS COSMOS ,

WIlD THE CREATOR ON
C ". .... 11 &£
• ". . I '" " ,,_
• 1M............"10 1I1JMAN1l'Y. ACCORDING TO
tp.&p •
en-.s _ BAVD '10 ....... TBIS ...... AFIEIl IT BAD BaN DESTROYED BY A
fLOOD. TBAT C'nVS"R.... THIS EN"IIIIE PlANET. IN THIS VlSITATION,HE
.. ..--z
AS BARA A«30NMlitEGlIl'. THIS EVENT 0CCUIlRED mOUSANDS OF YEARS
8U'OaTBECOMMON ERA. •
" /
ODU IFA SAYS:
"''' , , ,
!
" ... KETE TI ORuNMILA LO TAN, OMI KUN-KUN-KUN OMI BO IGI, OMI BO OPE, 0 GBA 'T'ILE
.. . . .
" /, ... I
'T'ONA OLUFE LO YAN-YAN-YAN; ILE AIYE DI OML AGBON KAN NI 0 KU, ORI RE NI
. . .- ...:,
9RUNMiLA R9 SI, NIGBATI 0 PADA B9 WA TUN ILE AIYE SEe 0 NI AGBQN YI MA NlIREGDN
, .... "
O! BAYI ORUNMILA FI NJE ORIKI AGBONMIREGUN. BAYI NI QRUNMILA FI PADA WA TUN ILE
/
AIYE SE."

THE MEANING:
, .... ,
HARDLY HAD 9RUMILA GONE WHEN WATER GUSHED FROM THE BOWELS OF THE EARTH.
WATER FROM HEAVEN FELL DOWN IN TORRENTIAL RAINS; THE FLOODS ROSE, AND
COVERED ALL THE MOUNTAINS, AND AALL THE TREES, ALL THE PALM TREES: IT SWEPT
\
AWAY ALL DOMAIN; SWEPT IT CLEAN AWAY; THE WHOLE EARTH BECAME
WATER. ONLY ONE COCONUT TREE REMAINED, AND IT WAS ON THIS TREE THAT
,
ORUNMILA DESCENDED WHEN HE RETURNED TO RE-ORGANIZE THINGS. HE SAID: "AGBQN
.... \ ,
YI MA NI lREGUN O! (i.e. THIS COCONUT TREE MUST HAVE A LONG LIFE!)". AND SO
, ",. , " "
"AGBQNMlREGUN" BECAME ONE OF QRUNMILA'S PRAISE NAMES. THIS WAS HOW
. "" ' ,
ORUNMILA CAME TO RE-ORGANIZE THE EARTH - OGBE-FUN ­
, ".
THE BLESSED LORD 9RUNMILA HAS COME TO THIS WORLD MANY TIMES AS A DIVINE
IRUNMOLE, COMMISIONED BY THE ALMIGHTY "MASTER OF THE SECRET MASTERS OF THE
INNER COURTS OF HEAVEN".
SAID THAT ORUNMILA HAS APPEARED SEVEN TIMES IF WE INCLUDE HIS
.... .... \ \ \
VISITATION AS ELA-IWORI, A PURE SPIRIT, THE PERFECT BEING. THE HOLY EMBODIMENT
OF THE WISDOM OF QLQRUN.
3.

I ,,' " ,\
...y oamMILA BARA AGBONMIREGUN IS THE PROPHET AND VOICE OF THE
. .
\..' '" \
BEING. t:LAI<?RUNMILA IS BOTH "GOD AND MAN". THE MAJOR
I.. .., , ,
I. a .1AI'''D DMNE SPOKESPERSON FOR THE INDIGENE FAITH OF ILU ENIA DUDU, ITS
" .. ...
sa....AND ROOT, ITS ONLY DIVINE LINK WITH THE HOLY
""
....-r
Cl "
ELAOR
\.
9RUNMILA IS, THE PROJECTION INTO THE WORLD OF HUMANITY, OF ..,......
TllATSINGLE ESSENCE FROM WHICH, IN THE SPIRITUAL WORLDS, EVEN THE HOLY
",\ ,,'
-...JNE DEITY DERIVES; LIKEWISE THE ENTIRE INDIGENE FAITH OF ILU ENIA DUDU
KIUVI:S FROM ELA... " (SEE FELA SOWANDE'S 'IFA' PAl.)
, I
" "..." , 1\ ... I
THE SPIRITUAL LEADER AND FOUNDER OF THE -IJQ QRUNMILA NIGERIA-, BABA FAGBENRO
, ... "
a£YIOKU HAS POINTED OUT THE DIFFERENT ROLES OF THE HOLY ORUNMILA AS IT IS

...
REVEALED IN THE SACRED ODU RECITALS.
, ... ""
9RUNMILA AS KING
" ... , ...,
ORUNMILA NI BABA WA 0 E•

.... '\ I ...
AWA KO NI OBA MEJL
.
I
(FA TO OBA 0,

, ,... ...,
QRUNMILA NI BABA WA,
,
IFATO OBAO.
I
THE MEANING:
, ... '\
ORUNMILA IS OUR FATHER
.
WE HAVE NO OTHER KING.
I
(FA IS SUFFICIENT TO BE OUR KING
, ... '\
IS 0 UR FATHER

, '\ \,,"\.
IFA IS COMPETENT ENOUGH TO BE KING...FROM QKANRAN-QBARA ­
• ••• •
4.
1\'
SOME OF THE HOLY ATTRIBUTIVE NAMES OF THE HOLY qRUNMILA
\ \ 1/' '"
1. IK9 AJALAIYE IK9 AJAL9RUN---THE CHIEF MESSENGER - LINK BETWEEN
THE KING OF EARTH AND THE KING OF HEAVEN.
I , .,
2. IPIN---THE WITNESS TO DESTINY •
"

, " , , \
3. OKITIBIRI, A-PA-OJO-IKU-DA---THE GREAT CHANGER, WHO ALTERS THE
• I
DATE OF DEATH.
, I /... "
4. IRIJU OLODUMARE---THE PRIME MINISTER OF OLODUMARE.
I "" ,
5. ALATUNSE AIYE---THE ONE WHOSE FUNCTION IT IS TO SET THE WORLD
,
RIGHT.
6. IKUFORIJI---THE BEING WHOM DEATH HONORS.
7. OLIJENI---THE MASTER OF THE SEVENTH DAY •
....
8. OBA OLOFA ASUN L'OLA---THE RULER WHO DRAWS BLESSINGS AND
l •• •
PROSPERITY AFTER HIM, AND WHO SLEEPS IN THE MIDST OF HONORS.
9. ERINTUNDE---LAUGHING COMES BACK TO THE WORLD, OR THE BEING WHOSE

ADVENT INTO THE WORLD HAS BROUGHT BACK THE LAUGH OF JOY AND
GLADNESS.
I
10. 0 WA---THE BEING WHOSE ADVENT INTO THE WORLD FROM HEAVEN FILLED

HUMANITY WITH JOYFUL AND THANKFUL SURPRISE WHICH CAUSED MANY TO
I
ASK, "IS IT YOU WHO HAVE COME? IWO LI 0 WA?

11. OLUBESAN OR OLU-LI-IBI-ESAN---THE CHIEF AVENGER OF WRONGS.
, ,
12. EDU---THE BLACK ONE.
13. ABAKUWIJO---THE BEING WHOSE POWER IS SO GREAT THAT HE CALLS
DEATH TO ACCOUNT.
, " , ....
14. ELA OMO OSIN---ELA, CHILD OF THE RULER.
... ... , J.. I ... ...
15. ELA OMO OYIGIYIGI OTA OMI---ELA, CHILD OF A VERY HARD STONE
, " , .
THAT IS NOT AFFECTED BY A COLD STREAM OF WATER.
" II" ... ",
16. pMp OYIGIYIGI pTA CHILD OF A MIGHTY IMMOVABLE
ROCK THAT SHALL NEVER DIE.
• •
__
.. . ..
17. OTOTO-ENIYAN---THE PERFECT ONE.
. . .
, ", ,
18. OLUWA MI AGIRI-ILOGBON---KY LORD OF PERFECT WISDOM.
. ,
" ,
19. 9M9 TI ABI LOKE BABE BORN ON THE HILL OF
,
20. 9MQ OF ONIRE.
21. OMO EJO MEJI---CHILD OF TWO SERPENTS.
I I I
22. AKERE F'INO PERSON WITH A MIND FULL OF
, , .. , \
23. AKONI-LORAN-BI IYEKAN-ENI---HE WHO GIVES ONE WISE AND
f' I
COUNSEL LIKE ONES RELATIVES •
.... , \, I
24. OKUKURU OKE IGETI---THE SMALL MAN OF IGETI HILL.
,
, , , ,
25. BARA AGBONNIREGUN---LORD OF THE SACRED COCONUT PALM.
,
26. AFEDEFEYO---SPEAKER OF ALL LANGUAGES •

, , I v
27. GBOLAJOKO---HE WHO SITS HONOR UP.
f
, , \ ,
28. OLUWA MI AMOIMOTAN---KY LORD, THE ALL KNOWER.
, ,
5.
ITASE.
WISDOM.
BROTHERLY
• •
6.
, \
WHY IS "TRUTH" THE FOUNDATION OF IWARERE?
, "
OSA-OTURA SAYS:
", , , '\ ,I ",,' I '\ '\ " I I I, "
OSA-OTURA I KINI OTITO? EMI I KINI OTITO? ORUNMILA I OTITO NI OLUWA ORUN TI NTO
• # # I , , ,
I' I '\ "", ;' , '\ "'" , ... """ ", I '" ,
AYE. OSA-OTURA I KINI OTITO? EMI I KINI OTITO? ORUNMILA I OnTO LI ENI AIR! TI NTQ
.. • , I I •
I , I'" , , '1.'" ' .... .1.. , I
AYE. (JGB(JN TI OLODUMARE NLO. QGBqN-NLA. QPyLQPQ QGB<?N. 9SA-OTURA I KINI
" 1.1 J I " ,;' ",,,";"""" " " .. I I , '\
OTIT?? EMI I KINI OTIT<l? 9RUNMILA I OTIT? NI IWA OLODUMARE. OTlT9 NI QRQ
," ,,'\ , , , " '\ , , '\ I '\ " I
TIKOLESUBU. IFA LI OTITO. OTITO LI ORQ TIKOLEBAJE. AJULO. IRE-AILOPIN
. .' . . -.
/.1 1,1' '\ I I ,,,,/,
A DIFA FUN AYE. A NIKI W9N MAA OTIT9 KI AWqN 9MQ ARAYE LE MAA MQ OTITp LATI
/ I , I ", '.I' ,
INU WA. KI 0 SI LE R9 W9N LC]RUN LATI MAA OTIT9. A LE SA IDAB9 Rt= NIPA ODU
\ '" '\ \,.\ '\ \ , '\ , , \ ,
9SA-OTURA IYE-IROSUN. KIAPE OHUN IFA NAA. SII KIAFIF9 t:K9 MU TABI KIADA A
I
SSINU EPO FUN LILA.
'" .I\
ORIN IFA NAA:
S'ODODO.
" I ,
S'OTIT9 0 SI TUN S'ODODO;
'\ ;" '\
ENI S'OTITO NI IMALE YOO GBE O.
... ..
THE MEANING:
\ " . ,\
OSA-OTURA SAYS: WHAT IS TRUTH? I SAY. WHAT IS TRUTH? ORUNMILA SAYS: TRUTH IS
. .
, , \
THE LORD OF HEAVEN GUIDING THE EARTH. qSA-OTURA SAYS: WHAT IS TRUTH! I SAY:
, .. '\
WHAT IS TRUTH? QRUNMILA SAYS: TRUTH IS THE UNSEEN ONE GUIDING THE EARTH. THE
" , '\
WISDOM OLODUMARE IS USING. BIG WISDOM. MANY WISDOM. QSA-GTURA SAYS: WHAT IS
" '\ ,
TRUTH? I SAY: WHAT IS WISDOM? 9RUNMILA SAYS: TRUTH IS THE CHARACTER OF
1\" ,
OLODUMARE. TRUTH IS THE WORD THAT CANNOT FAIL. IFA IS TRUTH. TRUTH IS THE
WORD THAT CANNOT SPOIL. MIGHTY POWER. SURPASSING ALL. EVERLASTING BLESSING
WAS WAS DIVINED FOR THE EARTH. THEY SAID THE PEOPLE IN THE WORLD SHOULD BE
TRUTHFUL. TO ENABLE THEM TO BE TRUTHFUL AND HONEST WILLINGLY AND
.'
..-:.-.-r:--..
7.
.. , \
COMroRTABLY LET THE IDABO BE APPLIED BY MARKING ODU 9SA-OTURA ON THE







DIVINING POWDER. AFTER RECITING THE ABOVE IFA SAYING ON THE POWDER. MIX IT
wrru EKO (CORN STARCH GRUEL) AND DRINK IT. OR PUT IT IN PALM OIL AND EAT IT. SO
THAT IT WILL BE EASY FOR THEM TO BE HONEST AND TRUTHFUL. THE IFA SONG IS:
SPEAK THE TRUTH. TELL THE FACTS;
SPEAK THE TRUTH. TELL THE FACTS;
THOSE WHO SPEAK THE TRRUTH ARE THOSE
WHOM THE GODS WILL HELP.
, "
TELLS US TO ALWAYS SPEAK THE TRUTH SA THAT WE WILL HAVE THE
SUPPORT OF THE DIVINE POWERS. WITHOUT AALWAYS SPEAKING THE TRUTH. WE WOULD
,.­
" NOT BE ABLE TO ASCEND TO THE SECOND LEVEL. "ODODO". OR SINCERITY AND
RIGHTEOUSNESS.
..
NOTE# THIS ODU RECITAL IS A QUOTATION FROM THE REV, D.pNADELE EPEGA'S "IFA
AMONA AWON BABA WA." 1904.
.
"
.
"
" f I
OLUWA MI AJIKA - MY LORD WHOM WE GREET FIRST
" ,\ \ /
9RUNMILA SAYS: ALL BABALAWO(S) ON RISING IN THE MORNNG. SHOULD GREET THE
, '"
aLESSED LORD ORUNMILA AND THE HOLY COSMIC BEINGS. WHEN THESE PRAYERS ARE
, . \ \ / ,
SAID TO QRUNMILA. THE BABALAWO STANDS BEFORE THE SHRINE OF IFA AND CLAPS HIS
IlA.Jl-OS THREE TIMES AND REPEATS THE FOLLOWING:
f I , ,,, " , \., -" I , , ..
ILA JI. <?RUNMILA! ILA JI 9RUNMILA! ILA JI QRUNMILA!
I / / \ '",
MO JI. MO KI AK9DA. MO KI
/" I'" "
MO KI OKANLENRINWO IRUNMOLE.
I • ,
\ / , '"
Al"lDIt£P£ATING THIS. THE BABALAWO KNEELS AND RUBS HIS HANDS TO ORUNMILAAND
.
IID'EA'IS nn: FOLLOWING PRAYER:
, \ " \
AWO AJIKI L'AWO AJIKI. AWO AJIKI L'AWO AJIKI.
AWO AJIKI L'A IPE AWO AJA-ALE-GBUN;

8.
THESE ERAYERS ARE MODELS AND EXAMPLES. ONE MAY SAY OTHER PRAYERS AND
INVOCATIONS TO THE CELESTIAL BEINGS. ONE SHOULD OFFER PRAISES TO ONE'S ASESE
AND TO HIS SPIRITUAL LINEAGE.
, '\,
NOTE# THIS INVOCATION IS TAKEN FROM THE HON. E.M. LUADU'S "QRUNMILA" P. 66 -67.
1907.
'\ ,
IWARERE
(GOOD
"\ , '\ " IWATUTUL­ --.
(COOLNESS) (COMMAND)
, / '\
OMOLUWABI
. .
(THE IDEAL HUMAN BEING)
" SAYS: OGBE-YONU
'\ '\ , "
IWA NIKAN L'O SORO 0,

\" '\ I '\
IWA NIKAN L'O
/ '\ ,,'\
ORI KAN KI 'BORU L'OTU IFE,
,'\ '\ , "

IWA NIKAN L'O SORO O•

MEANING: CHARACTER IS ALL THAT IS REQUISITE,
CHARACTER IS ALL THAT IS REQUISITE;
..
THERE IS NO DESTINY TO BE CALLED UNHAPPY IN IFE CITY •

CHARACTER IS ALL THAT IS REQUISITE.
• •
9.
\ /
THE TRILOGY OF VIRTUES ADVOCATED BY ODU IFA
(THE EMBODIMENT OF GOOD CHARACTER)
,
OTITO


(TRUTHFUL)
,
\
00000

(RIGHTEOUSNESS)
(BENEFICENCE)
I ",
"ENI SE RERE SE E FUN IRA RE
., .
\ \ "
fNI IKA E FUN IRA Rf:."
\ ,
-OGBE-ATE­

ANYONE WHO DOES GOOD DOES IT FOR ONESELF
_"-'-VONE ""HO DOES EVIL DOES IT FOR ONESELF.
" " ,,, ,
( T'-'-I (nIIn-IW ••
-
H
-
;
• GP I8.... GOOD CII&RAC'I"ER
)
IS CAT,T.EJ) ya_,
... " "
Da-IU),. _ _ -.9& AS & 1ID.L .... A OF BAD CIIARAC'I'ER
."
IS _ P1 --IS--.r & riMsmI. •
,,"
.·.'A. a a
, " .
--:r-; .

"'. , "
...... L·.. &ID
FI·...
"
'I'I L·...
'"
DI.
.. . . .
.
GD'I'LB CIIARAC'I'D ALLCJ8S TRIE ROPE OF LIFE
TO REMAIII OIIBROKEII III ORE· S HAIID.
• •
• •
• •• • •
10
\ ,
.......'"
THE LADDER THAT
,
EACH ADEPT MUST
IFARADA ........--.-.
ASCEND IN ORDERO
ATTAIN(wARERE (GOOD
CHARACTER), HAS MANY RUNGS.
, , ,
THE PRINCIPLE ONE'S ARE:
,,'-'--
.. " \ ..
1. OTlT!>. 2. ODODO. 3.
\1' \ ,-'
4. SUURU. S. IFARADA. 6. ETO.
. .
't'" I"
,
S'OTITO S'ODODO; SOORE MA S'EKA.
ISOORE-...-....I
" " " I, '" "
OTIT<} A B'QNA TOORO. 9SIKA A B'9NA

"" ",
GBARARA,
, ,,, '"
FNI NI IMALt: NGBt:­
-
THE MEANING:
BE TRUTHFUL, BE RIGHTEOUS, DO GOOD AND NOT

, , I
WICKEDNESS. TRUTH THE TRAVELER ON THE
___ OTITO --.....
NARROW WAY, WICKEDNESS THE TRAVELER ON THE BROAD WAY. BE TRUTHFUL BE
RIGHTEOUS;
WHOEVER IS TRUTHFUL IS AIDED BY DEITY.
\ \,,, \ \..' . I . " , " "
IWORI-ATt: SAYS: BI 0 BA Tf 'FA, KI 0 TUN lYE INU Jq: Tt:­
1 " I"" ,\ " "
AWO, MA FI IGBA GUN AWO MA FI AlM9W' WC! OMI, AWO ,MA IBINU YQ 9BE,
I " \ I
AWO, MA FI MA SAN BANTE AWOo

THE MEANING:
" ,,,
IWORI-STARE-AT-WHAT-AFFECTS-US; IF YOU
"
ARE INITIATED INTO IF", PLEASE RENEW
YOUR INNER THOUGHT. ADEPT, DO NOT USE A TATTERED ROPE TO CUMB THE PALM
TREE, ADEPT, DO NOT PULL OUT A KNIFE IN ANGER. ADEPT, DO NOT WEAR THE APRON OF
AN ADEPT.(I.E. DON'T COMMIT ADULTERY WITH AN ADEPT,s WIFL)
11.
~ F A R A D A ~
(FORTITUDE)
\ I \ ________
SUURU
(PATlL'iCE)
t 'WMDiCQ
'c..1 I _--------­
3 Wi •
,
0 .... ......
~ - ~ - ~
9RUNMllA SAYS: IT SHOULD BE DONE BIT BY BIT (STEP BY STEP).
• •
• •
• •
• •
12.
O:RIXI 11'f4.
/
I
IFAOGBOO

ASAYESOROIYIBIIYI
. .
,
OPITAIYILE-IFE

OMOEIYIRE
· ..
OMOEIYIRE
· '.
OMO SAKfTIAGBOIY
.
EWIIYLEADO
EESA IYI DETA
..
ERlIYMI LOWO
. '.
OMO BOlAJOKO
OKIIYKlIY TIl MERlIYFOIY

MOKI 0 IYIKIAWOSI
.MO KI 0 IYIKIAWOSE
MO KI 0 IYI IWORAIY OLA

IBI OJOMO TIl MO WA
lFA KOOJI'REL 'OIYI 0
• •
• •
• • • • •
•• ••
13.
EKE 0 TAIY'RAIY
. .
INAIYA APEREMASON
ENI T 'OWAYENKUARAWO AlISORUN
~ '- "­
ORUM/LA ELERIIPIN IBIKEJI ODaMARE
AlEJOOOGUNOBIRIKITIAll P'OJO IKUDA

~
OLOWA M/AMO IMOTAIY, AKOMOTAIYKO SE
ABA MO TAIY IBA SE
.,
AGIR! lLE OGBONABOLOWODIWEREMARAIY
.
OLUWAMJATO BAlAYE
ATOBAlA YE.MAlAYA LOLO
AYA LOLO OSUNWONLOTEOROABIKOJIGBO
ODIDI TI DI OR! ELEMERE
OTON OR! ElYm'OSll/ywOIYSE
ELESI OYAIY QJOGJR/UJ GBEDlI
( ) ' f 9 ~ GBEDEGIlEDEBIEIYJlA 'YlIY
.81 dieIJJtJI. BII1IIIIItis/e
TIeAnt/i-An*t/IL:E-J:F4 NIGUIA
(404) 559-1920
• •
14.
!I.. ' "
OGBE-MEJI MIMO
, '"
DI IHEREHERE, MO NI IlI.lREHERE LI AJ'ORI
"
EKU, IHEREHERE NI A J'ORI 9RUNMILA NI 0
, "
A T'OKUN LA GB'ORI K.I KERE 0 D'AIYE. A K.I IGBA DU-DU T'ERIN A K.I
"
YEKETE
",
T'EFON.
"
OJA K.I IT'OJA IGBALE; ELU K'ELU K.I IT'ONI; OKUN K.I IT'OKUN
. .. .... .
, "
YEMIDEREGBE. YEMIDEREGBE L'ORUK9 A P'OLOKUN.
, ,,' ,
ORUNMILA NI K'A WON N'IBU K'A WON N'IRO. GBOGBOROGBO L'OWO YO J'ORI
. .. . . .
, , ,
GBOGBOROGBO NI MORIWO OPE YO J'OGOMO, IGBO K.I 'DE K.I IROKO K.I 0 MA YO. A K.I
. . .
IK'ERE JO K.I T'AGOGO K.I 0 MA YO, T'EMI YO T'EMI YQ. L'AKO KE.
. .. .
, , ,
NJE TI YESI NI 0 YO'RI JU, DEDERE.
. .
':? , , '"
DEDERE ORAN OPE NI 0 YO'RI JU. DEDERE.
· ..
B'OKAN YO A JA'NA'
. . .
""" ",
DEDERE ORAN OPE NI 0 YO'RI JU, DEDERE.
· .. .
B'<?GAN YQ A JA'NA;
", .... ,... '"
DEDERE ORAN OPE NI 0 YO'RI JU. DEDERE.
. .. .
T'EMI YO T'EMI YO L'AKO KE;
. . .
, , ... -" ... ... " ,
DEDERE OKAN OPE 0 YO'RI JU, DEDERE.
· .. .
A K.I IK'ERE JO K.I T'AGOGO K.I 0 MA YO;
If' , .... ,... '"
DEDERE ORAN OPE NI 0 YO'RI JU, DEDERE.
. .. .
TRANSLATION:
, .......
ORUNMILA SAYS IT SHOULD BE DONE BIT BY BIT; I SAY IT IS BIT BY BIT THAT WE
.
SHOULD EAT THE HEAD OF THE RAT; IT IS BIT BY BIT THAT WE SHOULD EAT THE HEAD OF
THE FISH. THE ONE WHO COMES FROM THE SEA, WHO COMES FROM THE LAGOON TO
RECEIVE THE HEAD OF THE COW WAS NOT UNIMPORTQNT AT IFE LONG AGO. WE ARE NOT
AS LARGE AS THE ELEPHANT NOR AS STOUT AS THE BUFFALO. THE SASH THAT IS WORN
UNDERNEATH IS NOT AS FINE AS THE SASH THAT IS TIED ON TOP. NO KING IS AS GREAT
15.
AS THE ONI. NO STRING OF COWRIES IS AS THAT OF YEMIDEREGBE. YEMIDEREGBE IS
WHAT WE CALL THE SEA GODDESS.
, '"
ORUNMILA SAYS THAT WE SHOULD MEASURE THE LENGTH AND MEASURE THE
.
BREADTH. THE HAND REACHES MUCH HIGHER THAN THE HEAD: YOUNG PALM FRONDS
REACH MUCH HIGHER THAN OLD PALM FRONDS. NO FOREST IS SO DENSE THAT THE IROKO
CANNOT BE SEEN: NO MUSIC SO LOUD THAT THE GONG CANNOT BE HEARD. "MINE IS
IMPORTANT. MINE IS IMPORTANT" IS THE CRY OF THE GREY HERON.
"WELL THEN. WHOSE AFFAIR IS MOST IMPORTANT?
"CLEARLY PALM TREE'S AFFAIR IS MOST IMPORTANT. CLEARLY.
"QKAN SPROUTS. IT REACHES THE ROAD.
"CLEARLY PALM TREE'S AFFAIR IS MOST IMPORTANT. CLEARLY.
"OGAN SPROUTS. IT REACHES THE ROAD;

"CLEARLY PALM TREE'S AFFAIR IS MOST IMPORTANT. CLEARLY.
"MINE IS IMPORTANT, MINE IS IMPORTANT' IS THE CRY OF THE GERY
HERON;
"CLEARLY PALM TREE'S AFFAIR IS MOST IMPORTANT, CLEARLY.
"NO MUSIC IS SO LOUD THAT THE GONG CANNOT BE HEARD;
"CLEARLY PALM TREE'S AFFAIR IS MOST IMPORTANT, CLEARLY."
,
NOTE# ACCORDING TO THE IFE DIVINERS WHO INFORMED WILLIAM BASCOM, THE ODU
, ,
RECITAL ABOVE IS THE FIRST VERSE OF IFA. (SEE IFA DIVINATION-COMMUNICATION
aElWEEN GODS AND MEN. IN WEST AFRICA. 1969: P. l·n.
-.
16
,
WHAT IS IFA?
"J
BERNARD MAUPOIL, QUOTES BOKONON GEDEGBE AT ABOMEY, THE GREATEST DDIVINER

-
IN DAHOMEY, WHOSE REPUTATION EXTENDS FAR AND WIDE TELLS US: "BOK9NON
.J
ADVISED US WITHOUT ENTERING INTO DETAILS, 'ALL THE BOK9NON TRY TO
DEFINE FA WITH POMP. EACH ONE LOOKING FOR A DEFINITION THAT INTERESTS, AND
\
INTRIGUES. BUT I, ALTHOUGH I AM A BOKONON, SHALL NOT RISK A DEFINITION! ONLY
,
THE MIRACULOUS NATURE THAT CREATED FA (IFA) CAN SPEAK OF IT LEARNEDLY."
, ,
THE AUTHOR CONTINUES: WE MAINTAIN THAT FA (IFA) SPECIALIZES IN THE FUNCTION OF
INDIVIDUAL INFORMATION. IN PRINCIPAL, FA/IF..( DOES NOT CONSTITUTE FOR ANYONE AN
OFFENSIVE ARMED MAGIC ARMY THAT IS PUT AT THE DISPOSAL OF THE DIVINERS OR
,
THEIR CLIENTS, AND DOES NOT DO GOOD OR BAD. FA/IFA IS IMPARTIAL: HEIIT INFORMS,
AND HIS ROLE STOPS THERE.
IN PRACTICE, THE INFORMATION THAT HE GIVES PERMITS HUMAN BEINGS TO BE ON
THEIR GUARD, AND IN THAT SENSE HE DOES GOOD. IF THE ONE WHO IS CONSULTING ASKS
I J
FOR ASSISTANCE AGAINST AN AGGRESSOR, VISIBLE OR NOT, FAlIFA WILL RECOMMEND
CERTAIN MEDICINES WHICH, IN SAVING THE CONSULTANT, STRIKES THE ENEMY. THUS
THE IMPARTIALITY OF FIJIFi INFORMS AND ASSISTS EQUALLY ALL THOSE WHO APPEAL
TO HIM, AND DOES NOT FAVOR ANYONE.
FAJIFX DOES NOT JUDGE. HE IS AN INSTRUMENT OF INFORMATION, ATTACHED TO THAT
WHICH IS ASKED OF HIM. HE DOES NOT CARRY JUDMENTS OF REALITY. HE IGNORES THE
" " LEGALITY AND THE JUDMENTS OF MEN. FA/IFA IS NOT THE WAY SOME PEOPLE THINK,
AMORAL: HE IS DIVINE. HE IS NOT A NATURAL FORCE. HE IS THE SOLICITUDE OF THE
..... "
CREATOR FOR HIS CREATION, EXEMPT FROM THE BLIND PASSIONS OF THE
FROM:-LA GEOMANCIE A L'ANClENNE COTE DES ESCLAVE, P.lS. B. MAUPOIL.l942.
17.
, \ ""
IS IFA A
J.D. CLARKE, THE SUPERINTENDENT OF EDUCATION IN NIGERIA (PROVINCE OF ILORIN),
WROTE IN RESPONSE TO AN INQUIRY MADE TO HIM BY MAAUPOIL IN 1935: "YOU SAY IFA IS
" , ,
NOT A VODUN," (THAT IS, IN YORUBA, IMALE IN EKITL). I THINK THAT EPEGA WAS
,
RIGHT ON THAT POINT, FOR HE SUPPORTED LIJADU. THEY BOTH SAY THAT IFA IS NOT A
..... " '
SPIRIT OR ORISA, BUT THE MESSAGES OR WORDS ORUNMILA SENT BY HIM TO THE
. .
" / /
ENQUIRER, THROUGH THE BABALAWO; THAT EVERY SUCH MESSAGE IS AN IFA.
THAT IS AN ATTRACTIVE EXPLANATION OF THE PROBLEM AND I BELIEVE IT IS RIGHT, BUT
/
I QUESTIONED MY BABALAWO ON THE POINT AGAIN, AND HE MAINTAINED THAT IFA WAS
\ /
AN ORISA JUST AS AND THE OTHERS.
LEANDRE MARTIN, OF SAVALOU, HAS GIVEN THIS INTERESTING ABSTRACT DEFINITION: 'FA
PROPERLY SPEAKING, IS NOT A VODUN; IT IS A NATURAL SCIENCE WHICH ENABLES MAN
TO KNOW THE FUTURE••••"
, \ "
QRUNMILA-ACCORDING TO THE EVHE.
, ,
THE EVHE PEOPLE OF TOGO ASSOCIATE THE PERSON OF AFA /IFA WITH A CHAIN OR I..INI:
OF ALL THE DEAD DIVINERS. FROM THE MASTER TO THE YOUNGFST INIDATE...JT SEEMS
/ \"
THAT ALL TIll: DEVOTEES OF 9RUNMILA WHO HAVE ELEVATED TBEIIl CONSCIOtJSNESS '10
D'S f1JLLEST HAVE 8£COME A PART OF TIll: SPIIU11IAL..V Of mE OU!WA
" "" "
_so 'IR 'OYIGIYICI OTA AUar. "DIE IOGIIIY 1MIIOVAaU: -.cIC mAT SHAll. NE'\"Dl
. .
I I
-BtJT AFA ISFA IS DD1WD AS 11IE tnUtU» ASSEMR-Y. Of' ALL THE DEAD INITIATES,
SEPARATED FROM TBE7R DESCENDANTS .V A GREAT OF GENERATIONS,
-_*'
18,
SPEAKING WITH ONE MOUTH (VOICE). THEY HAVING ACQUIRED THE GREATEST
DETACHMENT VIS-A-VIS FROM THIS WORLD AND CONSEQUENTLY THE CAPACITY TO
WATCH THE GENERAL INTEREST OF THEIR GROUP.."
I
FROM "GEOMANCIE ET LE CULTE D'AFA CHEZLES EVHE. BY ALBERT SURGY. P.37)
THE AF7AN ELDERS 0: CUBA SPEAK:
THEO>F IFA
I
"IFA IS THE CREATION. KNOWLEDGE AND DESTINY OF THE LAWS IMPOSED FOR THE
RESOLUTION OF THE DIVINE POWERS OF THE TRIMONOGENIC UNIVERSAL LAW. WHICH
, I",
ARE 9L9RUN. AND OLODUMARE. THE ONES WHO BY MUTUAL AGREEMENT
CREATED IN CONCERT ITS PERFECT WORK THAT IS THE CREATION OF THE UNIVERSE.
WITHIN THIS VAST INTERSTELLAR SPACE (WITH) ITS PERFECT WORK AND SUPREME
ARCHITECTURE. IS THE PLANET THAT IS CALLED EARTH.
IT IS A GIVEN THAT THE-PERFECT CREATION DOES NOT HAVE ERRORS TO MEASURE THAT 1
v/ THEY WERE MAKING THE MYSTERIOUS TRANSFORMATION. THIS BEGAN THE BIRTH '/
IFA. THAT WAS HIS CREATION. HIS LAWS. HIS DESTINY. FINALLY A CONJUNCTION OF
HISTORICAL KNOWLEDGE AND A FOUNDATON OF THESE DEITIES. BEGAN THE SCIENTIFIC
WORK OF CREATING WHAT WE CALL NATURE. A COMPENDIUM OF ALL THAT WHICH
BREATHES. MOVES. FEELS. GROWS. FINALLY. ANIMAL. VEGETABLE OR MINERAL. THAT IS
,
IFA.
'11"-'
...... '


J
, ,­
, IFA IS THE MYSTERIOUS WORK OF THE DEITIE(rWHERE EACH TIME THAT THEY
'_0­
"TOUCHED" OR "CREATED" SOMETHING IT WAS "WRITTEN" OR RECORDED IN THE
MYSTERIOUS DIARY OF THE DEITIES (THE AKASHIC RECORDS). AN ORGANIZED SCRIPTURE
,-, " "
LEFT TO HUMAN BEINGS IN SPACE TO ITS WITNESS OF FAITH. t;LA OR 9RUNMILA
OLUPITAN IBIKEJI OLODUMARE. WHERE THE DEITIES WANTED THEREBY TO LEAVE
19.
BEHIND AN INDELIBLE RECORD (COSMIC MEMORY) OF THEIR WORKS AND ITS
CHARACTER AND LAWS TO HUMAN BEINGS SO THAT ALL WHO WISH TO PARTAKE OF THE
FRUIT OF THE DIVINE CONSTANCY MAY DO SO•..
'/
,
•••IF..(. THREE SUPREME DEITIES. THE THREE GREAT MYSTERIES OF ,-"
THE SKY AND SPACE.
/ , ,
OLORUN: OLORUN ALA -DEITY OF THE SKY - OLORUN ELEWI LESE. THE ONE WHO
" .. . ,
, ,
COMMANDS AND PERFORMS. <?L<JRUN ALA-NUN. THE COMPASSIONATE DEITY. <?L<?RUN
-AJALORUN. THE INFLUENCE OF HEAVEN.
ELEDA : ELEDA ELEMI. THE DEITY OF LIFE. ELEDA OGA-OGO. THE SUPREME BEING OF THE
DIVINE GLORY.
OLODUMARE: OLODUMARE ALAYE. THE OWNER OF EARTH AND HEAVEN. OLODUMARE
OYIGIYIGI. THE ALL POWERFUL "WHO WILL NEVER DIE. OLODUMARE AWAMARIDI.
:..­
OLODUMARE THE DEITY WHO CANNOT BE FOUND OUT BY SEARCHING.
/
THESE ARE THE OF IFA. WHO THEIR WORK OF THE
fOUNDATION OF THE CREATION. THEIR WORK WITH TB.£ WORD OF IFA. THIS IS THE
Of ALL THAT "'1I1C111S TO us.. THE al:CL'1miG AJIii-. THE END 01' A.IL.
,
1lAS1.GC]41•.1G&..-sIS IFA.
TO .an' nus. "IIIEY -.w .dlMgj tIlEd IS N011IING IN THIS VAST
,
IN1DISD:LIARSPACE THAT BAS NOT BEEN CllEAn:D BY IFA. 1"'
20.
WHO CJ\N SAY THAT THEY HAVE INVENTED ANYTHING ON EARTH, OR IN THE UNIVERSE
FOR THAT MATTER, WHEN [FA HAS ALREADY CREATED THE ELEMENTS THAT THEY USE
FOR THE INVENTION MILLIONS OF CENTURIES BEFORE? THEY SPEAK OF THE ATOM TODAY
AS THOUGH IT IS AN AMAZ[NG OR SUPREME D[SCOVERY, WHEN IN FACT IFA HAD CREATED
[T EONS BEFORE. THE ATTEMPT TO COMPARE "WESTERN SCIENCE" WITH IFA IS LIKE
COMPARING SOMEONE WHO CAN COUNT THE STARS AND CONSTELLATIONS IN THE
UNIVERSE WITH SOMEONE WHO CANNOT".
, / ,
ABORU ABOYE ABOSISE
. , ..
THE TWO HUNDRED AND FIFTY SIX HOLY ODU
"
WHAT ARE THE HOLY ODU? THEY ARE DIVINITIES IN THEIR OWN RIGHT. THEY ARE A
JUNCTURE OF ESSENCES, A FOCI OF DIVINE AND MATERIAL ENERGIES. THEY ARE
CONJUNCTIONS OF DE[TIES . THEY ARE THE DIVINE CONTAINERS OF ALL EXISTENCE.
THEY ARE VORTICES OF LIGHT AND DARKNESS.
DR. 'WANDE ABIMBOLA SAYS: "THERE ARE TWO CATEGORIES OF THE ODU. THE FIRST
I , ,
CATEGORY CONSISTS OF OJU ODU (THE PRINCIP,AL ODU), SIXTEEN IN NUMBER.
'" , ~ - \- ,
THE SECOND CATEGORY CONSISTS OF OMO ODU OR AMULU ODU (MINOR ODU), TWO
. ..
HUNDRED AND FORTY IN NUMBER."
,
THERE ARE 1,600 VERSES OR RECITALS ATTACHED TO EACH ODU. THERE A TOTAL OF
.UO,OOO VERSES IN ALL.
"ODU" [S THE TOTAL PACKAGE THAT SURROUNDS THE INDIVIDUAL. THE PLANETS AND
V' GALAXIES, THE TOTALITY OF ALL EXISTENCE, I ! ! ~ T S YOU. YOU STAND IN THE CENTER OF
THE STAGE, YOU ARE COMPLETE WITH ALL YOUR AILMENTS AND ALL YOUR CURES.
V
21.

ALL YOUR SPIRITUAL ALLIES, FRIENDS AS WELL AS EENEMIES, ALL DIVINE BEINGS BOTH

, , •
BENEVOLENT AS WELL AS MALEVALENT COMPOSE YOUR "ODU". ODU ARE DIVINE
, " ,

RECITALS ISSUED FROM THE OF 9RUNMILA MIMQ HIMSELF. THE COMPLETE
, " , , ""
BODY OF INSTRUCTIONS FROM ORUNMILA MIMO ARE CALLED "ODU". ODU IS THE DOOR

. .
THROUGH WHICH WE ENTER THE WORLD.
\ " \'
ABORU! ABOYE! ABOSISE!
.. . .. ..
, /' \" ,
THE HOLY ODU IFA QKQNRQN-EGUNTAN
ASSIGNMENT OF THE CARDINAL POINTS
,\
AFTER THE CREATION OF THE EARTH, QRUNMILA SAT AT THE MIDDLE OF THE ISLAND
\
FOUNDED BY HIM AND SAID THUS TO THE SIXTEEN PRINCIPAL ODU THAT DESCENDED
\
WITH HIM AS HIS DISCIPLES. OGBE! ORDER YOU THE REGION WHERE THE SUN RISES.
, /
HENCE SIT DOWN AT THE EAST. YOU OYEKU! ORDER YOU THE REGION WHERE THE SUN

, \..' , J
SETS. AND SIT DOWN AT THE WEST. IWURI! SIT DOWN AT THE NORTH AND IDI! YOU SIT
\
DO"'""" AT THE SOUTH. YOU OTHER ODU SIT AROUND ME DIAMETRICALLY OPPOSITE EACH
" " , , ,
OIIlD Il' A CIRCLE THUS: YOU IROOSUN! SIT AT -ENE-; AND nWORIN! AT -WSW-: OBARA!
y - •
, , , , /
AT-IINW-: A."D ,!KQNRQN! .. " T -SSE: OG1JNDA! AT -NE-: AND VSA! AT -5"·-: IKA! AT ..-\ND
II" '"
0 • ...-:AT -5£-; AT -NNE-: IR£T£! AT -SSE-: OS!:! AT AND OIlAi"'GIJN! OR
. . . . .
__ __ ,.....,uro__CAU..l:D lFL THE BB..L
• W-=-I All SEA..... .-'P"''DID-.uuNGMONTHLYTWELVE
_ OF .-.uns. SiXliIIJIOF §IIAIA _ lJSED FOR CONSULTATION IN
DIVINATION: -AND TIll: Ll'AVES 11IEIlt:OF SHALL 8E,+FOR TIlE HEALING OF THE r/'
NATIONS."
" , ,/.-') , /
BETTER THAN ANY OTHER PLACE, THE BABALAWO(S) WILL MERE,iTHE ODU(S). SIXTEEN •
-
\
ODU HAVE COME WITH ME, THESE WILL HAVE CHILDREN AND SHALL LIVE AROUND YOU;
,
THUS WILL IFE HAVE HAVE A GREAT PEOPLE. BUT YOU, MY DISCIPLES, SHALL HOLD
,
SWAY AND TELL THE PEOPLE WHAT IS THE WILL OF THE:
I / , " ,
ETERNAL 19LQRUN I OLODUMARE I THE ALMIGHTY DEITY
NNE
(0l1JRA)
(IWOR!)
ssw
.!'M'-'
(IKA)
\ ",.23.
TIlE HOLY aDU IFA
OKQNRQN-bGUNDA
ASSIGNMENT OF TIlE
CARDINAL POINTS
NORTtI
NE
, ./
(OGUNDA)
WNW
(OSE)
t:
NE

. .
(IROSUN)
EAST"
WEST,
(OGBE)
(9vEKU)
ESE .,
WSW
<OFUN)
<9
W
QRIN)
SE
SSE
~ I R E T E )
{ . .
( ~
• •
• •


r r ~ - - = - - = - = - - - = - = = = = = = = = = = = = = = ~ = = = = = = = = = = = = ~ _
f,
24.
I '1
3.
j
7.
11.
15.
I I I I
2. OGBE
6.
"
10.
,
14.
I I I I I I
I I I I I I
I I I I I I
,
,
, ,
,
..... 4. ' ,
1. IWORI ODI
9
Y
'"
¥ro
I
I I I I I :1
I I I .1 I I I
I: I I I I I I
I I I I I I
, , ,
, , ,
, , '"
"OWORI IROSON 5.
8.
9
BARA
9
K
9
NR
<?N
I I I I I I I
I II I I
I I I I I
I I I I I I I
, , , ,
, , ,

-OGUNDA 9. OSA IKA OTURUPQN 12.
0
I I I I I
I I I I I I
I I I I I I
I I I I I
, , , ,
\
,
,
OTURA 13. OSE IRETE OFUN 16.
,
THE SIXTEEN DEHI-ODU AND THEIR ORDER OF APPEARANCE. (IN DOUBLING
\ '
EACH DEHI-ODU ONE OBTAINS THE ORDER OF ENUMERATION OF THE 16 ODU
TWINS. )
• •
25.
,
THE SIXTEEN GREAT ODO CORRELATED WITH THE FOUR METAPHYSICAL ELEKEIrrS
, , \,
OGBE-MEJI
" '" ~ ,
OBARA-MEJI
, " , ,
OKONRON-MEJI
" ,
OTURA-MEJI
EARTH
'- \ , J ...
OYEKU-MEJI
,'''' J"
QWQRIN-MEJI
, , , ~ "
OTURUPQN-MEJI
, " , \
9SE-MEJI
o
, " ... ,
IWORI-MEJI
, " ~ ,
IROSUN-MEJI
, '" " ~ ,
OGUNDA-MEJI
" \' ~ \.
IRETE-MEJI
• f
WATER
\it ~ "
ODI-MEJI
\ , "
OSA-MEJI
, I "
IKA-MEJI
\" ~ ,
OFUN-MEJI
26 •
....
THE UNMENTIONABLE ODU(S)
"
THERE ARE THREE ENTITIES (ODU) THAT ARE PARTICULARLY UNCOMPROMISING,
" I ",
IRRECONCILABLE AND A MISFORTUNE TO THE UNTRAINED BABALAWO/BOKONON
. .
OR THE UNFORTUNATE INITIATE UNDER THE INVOCATION OF WHICH THEY·.HAVE
APPEARED DURING THE CONSULTATION. THEY ARE IMPETUOUS AND FRIENDS OF
THE QUARREL. THEY ARE UNMOVABLE IN THEIR RESOLUTION. ALTHOUGH THEY
ARE OF AN EXTREME SEVERITY FOR THE LEAST OMISSION, THEY ARE HUNGRY
FOR SACRIFICES. THE WOMEN (WIVES) OF THEIR POSSESSORS WHO COMMIT
AN ACT OF DARKNESS (ADULTERY) ARE IRREMEDIABLY AND PITILESSLY
CHASTISED.
/ I ......
THESE TERRIBLE CHILDREN OF FA-AHIDEGUN (ORUNMILA) DO NOT TOLERATE
,
BEING TRACED ON THE GROUND OR HAVING THEIR NAMES PRONOUNCED BY AN
IMPIOUS OR PROFANE MOUTH.
BECAUSE OF THE INEXORABLE SEVERITY OF THIS DIVINE TRIO WHO REJECT
. , I
THE DEMANDS WITH THE MEANEST VIOLENCE, THAT ALL TRUE BABALAWO /
BOKONON ON WAKING UP IN THE MORNING TASTE SOKETHrNG POISON", •••••
, .
BECAUSE DURING THE COURSE OF THE DAY HE MAY UNEXPECTEDLY BE ASKED
TO DO A CONSULTATION, AND MAY IN THE END, AFTER HIS INVOCATION, IF
ONE OF THESE DIVINITIES APPEAR, HE CAN ANNOUNCE I ~ WITHOUT HARM TO
HIMSELF, OR TO HIS ENTOURAGE.
IT IS CONSEQUENTLY FORBIDDEN NOT ONLY TO TRACE THEIR SYMBOLS ON THE
GROUND OR TO PRONOUNCE THEIR SACRED NAMES, BUT ALSO THOSE OF THEIR
COMBINATIONS.
• •
27.
THESE THREE ENTITIES ARE:
I
I
I I
I
, '" /
IRETE-MEJr
I
I I
I
I I
, ., ,
OSE-MEJI
I
I
I I
I I
, " ,
IROSUN-MEJI
/
WHEN THESE FIGURES FIRST APPEAR THEY, 'PID5:" SHOULD BE SLIGHTLY V
SMEARED OR LIGHTLY ERASED SO THAT THEY ARE NOT READILY IDENTIFIABLE.
INSTEAD OF PRONOUNCING THEIR NAMES WE ARE INSTRUCTED TO USE A
NUMBER OF EUPHEMISMS OR "NICKNAMES".
FOR EXAMPLE:
"" "'" I'" ,,,
1. DEKPE-KUTON
I
FOR IRETE-GUNDA
,
/LETE
, ,
-GUDA
t ,
2. TETE-GBA-LOLO FOR IRETE-IROSIm /LETE-LOLO
I , • , • •
-
OR ATE-AYISUN
.
,'" I,"" ,
3. JAGLAIIEPU FOR /
• " ,,, .... I .....
4. "lCIIE-FILE FOR OSE-IRE'I'E / 'I'CIIE-LETE.
• • ..' a ,. ,
.... """
NOTEt: 'l'BESE 'IWO UDU CGlBIllAftc.s. DtftIt-osE AIID OSE-IRETE ARE ALSO
, . . . .....
CALLED GADBGLIDO.
•• •
,
THE CONSTRUCTION AND SYMBOLIC MEANING OF THE HOLY ODU.
HOW IS_AN ODO CONSTRUCTED?
AN ODU" IS CONSTRUCTED BY IMPOSING SINGLE AND DOUBLE MARKS ONE ABOVE
OTHER UNTIL WE HAVE A VERTICAL COLUMN COMPOSED OF FOUR (4) SINGLE OR
DOUBLE MARKS, WHICH IS DOUBLED TO FORM TWO COLUMNS, THUS:
I I
I I
I I
I I
THESE SINGLE MARKS HAVE, SYMBOLIC SIGNIFICANCE, DEPENDING ON THEIR
POSITION IN THE COLUMN. FOR EXAMPLE:
#
1. I =INQN (FIRE)
MASC. , , ,
2. I =AFEEFE (AIR)
3. I = OKI
FEM.
,
4. I =AYE (EARTH)
UNDER THIS CONCEPT, THE DOUBLE MARKS INDICATE THE COMPLETE ABSENCE OF
THE "FOUR ROOTS OF THE WORLD".
THE RIGHT COLUMN IN AN ODU CONSTRUCTION REPRESENTS MALENESS AND THE
LEFT COLUMN REPRESENTS FEMALENESS.
J I
1 I
FEMALE COLUMN MALE COLUMN
I I
I I
THE TWO TOP MARKS REPRESENT MALE AND THE TWO BOTTOM MARKS REPRESENT_
FEMALE. THUS:
I I
MALE
I I
FEMALE I I
I I
, I 29.
HOW IS AN ODU WRITTEN OR "MARKED" ON THE OPON IFA?
.. .
III



THE DIVINER INSCRIBES THE MARKS ON HIS OPON IFA WITH THE MIDDLE FINGER
ONLY OR WITH THE MIDDLE AND FOURTH FINGER OF THE RIGHT HAND.
2 1
4 3
6 5
8 7
THE MARK IS INSCRIBED BY PUSHING THE IYEROSUN BEFORE HIM OR AWAY FROM
HIM,NOT BY PULLING THE FINGER TOWARDS HrMSELF. THE MARKS ARE MADE FROM
RIGHT TO LEFT. THE FIRST MARK IS MADE ON THE TOP RIGHT, THE SECOND ON
THE TOP LEFT, THE THIRD ON THE RIGHT BENEATH THE FIRST MARK. THE FOURTH
ON THE LEFT BENEATH THE SECOND MARK, AND THE FIFTH MARK BENEATH THE
THIRD MARK ON THE RIGHT. THE SIXTH MARK IS MADE ON THE LEFT BENEATH
THE FOURTH MARK. THE SEVENTH MARK IS MADE ON THE RIGHT BENEATH THE
FIFTH MARK, AND THE EIGHTH AND LAST MARK, IS MADE BENEATH THE SIXTH
MARK ON THE LEFT. THUS:
2 1
4 3
6 5
ALL ODD NUMBERS APPEAR ON THE RIGHT OR MALE SIDE. AND ALL ~
NUMBERS APPEAR ON THE LEFT OR FEMALE SIDE.
\ /
-THE PARTS OF THE BODY CONTRILLED BY THE HOLY ODU IFA­
\ ,
OGBE-MfJI CONTROLS THE SPINAL COLUMN, THE BLOOD VESSELS AAND THE HUMAN
HEAD.
, , ,
CONTROLS THE BUTTOCKS.
" " ,
IROSUN-MEJI CONTROLS THE MENSTRUAL FLOW WHEN IT LEAVES THE BODY.

I
CONTROLS THE HANDS AND THE FEET OF HUMAN BEINGS AND NUMEROUS
DISEASES OF THE STOMACH.
"" \... ' OKONRuN-MEJI CONTROLS THE VOCAL CHORDS AND HUMAN SPEECH.
. , . .
, I
OGUNDA-MEJI CONTROLS THE MALE GENITALS, THE PENIS. THE TESTICLES, THE SPERM,

AND IS RESPONSIBLE FOR PENILE ERECTION.
, / ,
OSA-MEJI CONTROLS THE CIRCULATION OF THE BLOOD, ALL THE INTERNAL ORGANS OF
. .
THE BODY ESPECIALLY THE HEART, THE TWO EARS, THE TWO NOSTRILS, THE TWO EYES,
THE TWO LIPS, THE TWO CHEEKS, THE TWO THIGH, THE FEMALE GENITALS, ESPECIALLY
THE LABIA MAJORUM AND THE LABIA MINORA.
, I
IKA-MEJI CONTROLS THE THORACIC CAGE WITH THE EXCEPTION OF THE STERNUM.

\. I I" /
OTURUPON-MEJI CONTROLS THE BREASTS, SWELLINGS OF THE BODY, IT CAUSES DROPSY,
# .,
FALSE LABOR AND ABORTIONS AND CREATES DIARRHEA.
,
OTURA-MEJI COMMANDS THE MOUTH AND RULES WORDS.

\ " I
IRJtTf-MpI CONTROLS LONGEVITY.
'oSE-MEJI CONTROLS NUMEROUS ILLNESSES, NOTABLY ABCESSES.
.
"
, .
I
31.
, ,/
--THE PARTS OF THE BODY CONTROLLED BY THE HOLY ODU IFA­
\ ,/
OGBE-MEJI
~
(THE HEAD) (THE MOUTH)
, , '\ /
9K<!NR9N-MfJI
(VOCAL CHORDS AND
HUMAN SPEECH)
, ~ I
, ) ,
OSA-MEJI lKA-MI;JI
. .
(THE THORACIC
CAGE)
\. ~ ~ ,
OGUNDA-MEJI
,
(THE HANDS) (THE GENITALS)
(mE FEET)
32
, ,/
THE PARTS OF THE FEMALE BODY CONTROLLED BY THE HOLY ODU IFA
, ..... I' \ I
OTURUPON-MEJI

(FEMALE BREASTS)
, " ,
OSA-MEJI
. .
, "' ..... \ "
OTURUPON-MEJI
33.
,
TO EACH OF THE ODU THERE IS A CORRESPONDING SHORT INVOCATION:
, ,
1. J 10GBE (OGBE-MEJI I
M I KAN J 10GBE, KU LI MA HUN NU M 1O!
WE HAVE CONSULTED J 10GBE, THAT THE ROAD OF DEATH DOES NOT OPEN TO US OH!
", ""
2.. YEKU-MEJ I (QYEKU-MEJ I
M I KAN YEKU-MEJ I, MA KU ZAN DO M 1O!
WE HAVE CONSULTED YEKU-MEJ I, THAT NIGHT DOES NOT FALL ON US, OH!
, " ,.,
3. WOLl-MEJ I (IWORI-MEJ I)
M I KAN WOL I-MEJ I, ZUN GAN XO DO TA NU M I O!
WE HAVE CONSULTED IWORI-MEJ I, THAT YOU DO NOT MAKE A HOLE IN OUR ROOF (THAT ACCIDENTS MAY
ENTER).
, '" ,
4. DI-MEJ 1 (ODI-MEJ I)
MI KAN D 1MEJ I, MA HWE KPAKO DDO M I O!
WE HAVE CONSULTED DI-MEJ I, THAT YOU DO NOT CLOSE US IN AND CRUSH US, OH!
,\, ,
5. LOSO-MEJ I (IROSUN-MEJ I)
M I KAN LOSO-MEJ I, MA DO NUKUN-M IA NI E O!
WE H A ~ CONSULTED LOSO-MEJ I, THAT YOU DO NOT ALLOW OUR EYES TO BECOME RED (FROM SEEING
ACCIDENTS),OH!
,
6. WENLE·MEJ 1(QW9RIN-MEJ I)
M I KAN WENLE-MEJ I, TA-Y I MA FO DO AKON YE O!
I
~ HA\£ CONSULTED WENLE-MEJ I, THAT YOO 00 NOT SURPRISE US. AND US FlEE (rVIDTAKE
I
.. "" ,
7. A8L\_ME.)l tQ&MA-IEJ I)

..
MI KNt A8l.A-IlEJ L~ ~ A WE I'KJ't Ka't II tfWNt!
WE HA\£ COI"tS(LlIDA8IA-IlIEJ l rr IS nE FN'l1K\TIWCES nE SlIEAT GO AWAY'.
-.
,
8. AKlAN-MEJ 1(QKQNRQI"I-MEJ I)

M I KAN AKlAN-MEJ I. EMI SITE SIt HOI"ITOrt I'W'I.N'I DOIE • DO J UOI"t [Wi8E"IE !
WE HAVE CONSULTED AKLAN-MEJ I, 1AM GEll1"IG <P FROM orE IS SPEAKI'tG BAIX..YABOUT" FRENO. AND
1AM GOING TO SIT IN A BETTER PLACE!
, , , ,
9. GUDA-MEJ I (OGUNDA_MEJ I)
MI KAN GUDA_MEJ I, MA SA GLAGLA XA.IE O!
WE HAVE CONSULTED GUDA MEJ I, DO NOT SHOW US YOUR FORCE,OH!
\ , ,
10. SA-MEJ I (9SA-MEJ I)
MI KAN SA-MEJ I, XE SO AWON XE AM I DO AFO EKUN SO O!
WE HAVE CONSULTED SA-MEJ I, ALL THE THE BIRDS CAN BE CAUGHT Wffii LIME, BUT NOT THE SORCERER'S
BIRD (WHOSE FEET ARE OILED)!
\ ., ,
11. KA-MEJ I (IKA-MEJ I)
M I KAN IKA·MEJ I,EM I DO GAN TO; HUN KUN NON DO GAN TO; BO NON Sf WOo
WE HAVE CONSULTED KA·MEJ I, I HAVE DROPPED THE ANCHOR IN THE RIVER;; THE BOAT HAS DROPPED ITS
ANCHOR IN THE RIVER; IT CANNOT MOVE ANYMORE.
,
12. TURUKPEN-MEJ I (OTURUPQN-MEJ I)
MI KAN TURUKPEN, TURUKPEN LELO! KAN GBETO NOGBE KO A! EM I KUN NA JE GOLO HON KPON TCHON O!
WE HAVE CONSULTED TURUKPEN! TURUKPEN LELO! THOSE WHO PLAIT TI-lRfAD<:NiNOT PLAIT SAND! THAT
I MAY NOT SUFFER FROM AN OOZING SICKNESS. (A VERNEAL DISEASE).
,
13. TULA·MEJ I (OTURA·MEJ I)
M I KAN TULA-MEJ I , NUNTCHE MA DO AlON LIN E O!
WE HAVE CONSULTED TULA·MEJ I, THAT MY MOUTH (OR YOURS) DOES NOT CREATE ENEMIES!
\ " ,
14. LETE·MEJ I I)
M I KAN LETE-MEJ I, EM I KU NA KU KU VA UN O!
WE HAVE CONSULTED LETE-MEJ I, THAT I DO NOT DIE SUDDEENLY!
,
15. TCHE-MEJ I I)
MI KAN TCHE-MEJ I, KU KPLAKPLA , AlON KPLAKPLA, EM I GBE BI
WE HAVE CONSULTED TCHE-MEJ I, THAT SUDDEN DEATH, AND SUDDEN SICKNESS, SPARE US!
, , ,
16. FU-MEJ I (OFUN-MEJ I)
XEKPA!
KU KPODO KU VI LE KPAN, GBE KPODO GBE V I LE KPAN, AlON KPODO AlON V I LE KPAN, GUDA-FLIGBE, WA
YI SA NU M I! KLAN-SA, MA GBA HWE DO TA NU M I O! DI-FUN, KU HUN K<J KON, TCHE-TULA DO LE DO, LE
GBOGBO DO, KPOLI AGBAN-NON JE AGBAN-TON, GUDO BO JE AGBAN-TON NUKON!
35.
DUNON DUNON EM lYRa LE 0, EM I HWELE SIN YEI
WE HAVE CONSULTED FU-MEJ I, XEKPA. ; DEATH AND THE CHILDREN OF DEATH, LIFE AND THE
CHILDREN OF LIFE, SICKNESS AND THE CHILDREN OF SKJ<NESS! OGUNDA·OGBE! COME GIVE YOUR ASE TO
MY SACRIFICE! OKANRAN-OSA, DON'T BREAK THE HOOSE ON MY HEAD! ODI·OFUN, IF DEATH LIES IN WAIT
FOR ME; CHASE IT! OSE·OTURA, ALL THIS IS FOR YOU. THIS ALSO FOR THE EARTH, IT IS NOT IMPORTANT
WHERE ON EARTH ([HE EBO IS PLACED)!
ABORU ABYE ABOSISE!
II

II





• • •
ADURA ATI IJ6BA
" ... , " ,
ORISA T'O WA LATI IPILESE AYE YI
.
.. ... """
T'O WA LATI ILA OORUN
:"i " ............
b
'
RISA T'O WA LATI IWO OORUN
. .
b
'" ,-",,"
T'O WA LATI ARIWA
.. ,_, '"
OwSA T'O WA LATI GUUSU
,
"':'I. ' '- ' .... " ...
ORISA T'O WA LATI IKOLE ORUN
. .
, ,... , I I
ORISA T'O WA LATI IKOLE AYE
, .
,,' , ( , ..... II
ORISA T'O WA LATI ILE-IFE MIMO
.. , " I'
ORISA T'O WA LATI OKUN

.. "" " ...
ORISA T'O WA LATI ODO
,
I ... I ... I ...
MO JUBA O! MO JUBA O! MO JUBA O!
" " "
IBA SE! IBA SE! IBA SE!
.. . .
... " .."... I
IBA IRUN-'MALE OJUKOTUN;
, .
\ ... "
IBA IGBA-'MALE OJUKQSI;
I .. I , I ...
MO JUBA O! MO JUBA O! MO JUBA O!
'" .. \ , ,
IBA IBA IBA
/ /
BOK9NON MIMO
/ ... , , / ....
MO JUBA O! MO JUBA O! MO JUBA O!
" " ,,,
IBA IBA IBA
, ... , , ....
AWO MO JUBA O!
, .... / ....
AWO OJUKpSI MO JUBA O!
...... .... I . .....
AWO ILA OORUN MO JUBA O!
... .... ....... , .....
AWO IWO OORUN MO JUBA O!
.
... \ \ , ....
AWO ARIWA MO JUBA O!
1" , "
AWO GUl1SU MO JUBA
I "
-AJUBA GBOGBO­
37.

TRANSLATION:


-PRAYERS AND PRAISES­
SPIRITS THAT COME FROM THE BEGINNING OF THIS WORLD

SPIRITS THAT COME FROM THE EAST

SPIRITS THAT COME FROM THE WEST
SPIRITS THAT COME FROM THE NORTH
SPIRITS THAT COME FROM THE SOUTH

SPIRITS THAT COME FROM THE CELESTIAL WORLD
SPIRITS THAT COME FROM THE PLANET EARTH
SPIRITS THAT COME FROM THE HOLY CITY ILE-IFE
SPIR£IS THAT COME FROM THE OCEAN
SPIItrTS THAT COME FROM THE RIVERS
I PIlAJSI: YOU! I PRAISE YOU! I PRAISE YOU!
HOMAGE COIlE TO PASS! HOMAGE COME TO PASS! HOMAGE COME TO PASS!
HOMMAGE TO THE FOUR HUNDRED SPIRITS ON THE RIGHT SIDE
HOMAGE TO THE TWO HUNDRED SPIRITS ON THE LEFT SIDE
I PRAISE YOU! I PRAISE YOU! I PRAISE YOU!
THE HOLY DIVINER, GEDEGBE
I PRAISE YOU! I PRAISE YOU! I PRAISE YOU!
HOMAGE COME TO PASS! HOMAGE COME TO PASS! HOMAGE COME TO PASS!
DIVINERS ON THE RIGHT SIDE, I PRAISE YOU!
DIVINERS ON THE LEFT SIDE, I PRAISE YOU!
DIVINERS IN THE EAST, I PRAISE YOU!
DIVINERS IN THE WEST, I PRAISE YOU!
DIVINERS IN THE NORTH, I PRAISE YOU!
DIVINERS IN THE SOUTH, I PRAISE YOU!
-WE PRAISE ALL OF YOU­
I ,
ADURA ATI IJUBA
IF THE DIVINER IS IN ABOMEY HE SAYS:
N'JI AVA LU MAWU!
N'JI AVA LU BOKONON CHE!
N'JI AVA LU JOGBANA!
N'JI AVA LU BOKO LEGBA!
N'JI AVA LU HOHO!
N'JI AVA LU LISA!
N'JI AVA LU HEVIOSO!
N'JI AVA LU MAWU!
N'JI AVA LU TO CHE!
N'JI AVA LU NO CHE!
N'JI AVA LU TOVODUN BI CHE!
N'JI AVA LU VODUN BI CHE!
N'JI AVA LU YE BI!
ATCHE! ATCHE! ATCHE!
THAT IS TO SAY:
THAT I MAY SPEAK, THANKS TO MAWU!
THAT I MAY SPEAK. THANKS TO MY MASTER DIVINER!
THAT I MAY SPEAK. THANKS TO MY MASTER'S ASSISTANT!
THAT I MAY SPEAK. THANKS TO THE DIVINER'S LEGBA!
THAT I MAY SPEAK. THANKS TO THE DIVINE TWINS!
THAT I MAY SPEAK. THANKS TO VODUN LISA!
THAT I MAY SPEAK. THANKS TO THE THUNDER DEITY!
THAT I MAY SPEAK. THANKS TO MAWU!
THAT I MAY SPEAK. THANKS TO MY FATHER!
39.
THAT I MAY SPEAK. THANKS TO MY MOTHER!
~
THAT I MAY SPEAK. THANKS TO ALL MY ANCESTORS!
THAT I MAY SPEAK. THANKS TO ALL OF YOU!
LET IT BE SO! LET IT BE SO! LET IT BE SO!
, ,
ADURA ATI (JUBA
"" ~
IBALUWO.
, ,
IBA JUGBANA.
" " , ,
IBAAK9DA.
, , I
IBA A S ~ D A .
" ..... " " '
IBA ARABA TI MBE LODE IFE!
. "
" " " ,
IBA BABA.
"" " ,
IBA YEYE•
.. " " I ..... ,
IBA YEYE BABA.
, "
A JUBA ENlKAN KODE t:NlKAN KU!
. . .
'" THAT IS TO SAY:
INSPIRE ME. MY DIVINER OF THE SACRED FOREST.
INSPIRE ME. MY DIVINER'S ASSISTANT.
INSPIRE ME. AKODA.
INSPIRE ME. ASEDA.
INSPIRE ME. ARABA • WHO RESIDES AT MYSTERIOUS IfE!
INSPIRE ML MY fA1'BEIC
INSPIR£ ML MY MOIIIDt!
INSPIIl£ ME. MY ANCESTORS.
AND ALL Of YOU WHO I HAVE NOT NAllED.IIlWOKE YOU ~ . AND
PLEASE DON.,. fORGET ME!
• •
• •
(DIVINING TRAY
THE INSTRUMENTS AND ACCESSORIES OF DIVINATION

13.
8.
7.
G
1.
---
4.
, , , , , ,
1. (MAT) 2. (COW TAIL SWISH) 3. QPQN IFA
, I
4. AJERE (DIVINING VESSELS CONTAINING IKIN HrMQ) 5. VODZI OR IBO
\ \0 ,
6. OPELE (DIVINING CHAIN) 7. ASEN (METAL STAND. USED FOR RECEIVING
. . .
I
OFFERINGS. 8. GUBASA (MACHETE, REPRESENTING AN ASPECT OF OGUN) 9.
, ,.
CLIENT. 10. THE DIVINER. 11. IROKE (IFA IVORY OR WOOD TAPPER) 12.­
" '-.... "
DAADAA. 13. APO IFA (IFA BAG) 14. ESU (IMAGE OF ESU)
• •
,
'I"
" I,
THE OPON IFA AS A SYMBOL OF DIVINE AND MATERIAL REALITY.
• •
, ,." ,
-ORIGUN HEREERIN AYE/WEKEZO ENE LE­
I I I
(THE FOUR CARDINAL POINTS)
THE FOUR CARDINAL POINTS, ARE ASSOCIATED WITH THE FIRST FOUR SIGNS
\ '" , , '
OR ODU OF IFA/AFA. ILA-OORUN/MAWOJI MEANS EAST, IWO-OORUN/LISAJI
, ""
,
MEANS WEST, ARIWA/VOVOLIVVO (PLACE WHERE THE LOOKING IS LOST) MEANS
,
NORTH, AND GUUSU/XUJI, MEANS SOOTH.
", ,
THE HORIZONTAL EAST-WEST LrNE IS CAI.LED ONA TOBI MEAN­

ING THE GREAT ROAD OF LIFE. THIS STATEMENT REPRESENTS ALL THAT WHICH
FALLS UNDER THE SENSES. THE PERPENDICULAR SOUTH-NORTH LINE REPRESENTS
ALL THAT WHICH MAN DOES NO'!' DroIT, THE WORLD OF MYSTERY WHERE THE
-
SENSES DO NOT REACH. CARRIES THE NAME LONTOME (UNKNOWN REMOTE LAND)
PLACE OF THE FAR OFF 0IdMJIIIi, OR - ­ LONDON (UNKNOWN REMOTE OVERTHERE).
IT IS THE DOHAIII OF '1'BE .-DOWABLE.
, "
THE LINE OF 'l'BE WORLD IS DIVIDED IN TWO PARTS: OGBE-MEJI
REPRESENTS THE DAY ARD ALL WHICH IS SENSIBLE DURING THE DAY.
" \ , I,
REPRESER'l'S AND ALI. THAT WHICH IS SENSIBLE DURING THE
. ,
NIGHT.
,,' "",
OGBE-MEJI REPRESENTS LrFE, OtEKU-MEJI REPRESENTS DEATH.
THE LINE OF THE INVISIBLE, U8KROWABLE WORLD INCLUDES THE COUPLE
"',' ,,,,,
IWORI MEJI, AND ODI-KEJI. u.DER THEM OR ABOUT THEM THE INFORMATION
HAS STRONG CONTRADICTIONS, SINCE THEY ARE OF THE DOMAIN WHERE ONE
CANNOT REACH BY INTUITION.
4
,
~ ~
ARIWA
I I
I I I I
I I I I
I I
SPIRITUAL
'"
,
~
~
~
::c
~
~
~
>
0
IWO

II
II
O ~ R l m
II
II GREAT ROAD
~
::c
~

~
0
:Ii:
til::
~
o.
X
1-4
<
4'<
:z:
,0.
OF LIFE
" ,
ILA
II
II
" "
OOR
II
II
II
II GBE "LI GBO
,
...
ONA
.
,
TOBI
~
AYE
II
II
~
~
~
~
~
~
<
~
~
t!)
~
::c
~
t ~
Q
:Ii:
lo.
~
I
I
,
I I
I
I
I I
I I
I
I
I I
~ ,
GUUSU
ILE-IFE

, ,
• •
• •
• •
• • •
43.
1//
OPON IFA = IFA TRAY
, \
OLUHORON = OMNISCIENCE
.
\
.
, ,
ORI OPON
. .
, , '\ \ '\ \
OLUMORON OLUMORON
,,, , , '\ ,
CWO OTUN CWO OS:IN
'\ ,
ESE OPON
, . . .
\ I I
OFO (INVOCATION TO THE OPON IFA)
. . , ,
I , \ , ' .. , 1\ 1
"ORI QPqN! ~ S ' 9P<?N! OLUM9RQN QWQ QTUN!
, " I.... ,
OLUMORON CWO OSIN! AGONNOMAIGBO!
• • • f
, /\" ,\",,1
EYIN TI E NRO ENIYAN L'OFO OJU-ALA!
• ., f I
• •
44.
I I
THE NINE POINTS OF POWER ON THE OPON IFA
. .
I I
OJU 9P9N
,
" \
ALASELOSI
"FACE OF THE OPON"
. ,
, I
ALABALOTUN

"THE-ONE-WHO-IMPLEMENTS "THE-ONE-WHO-PROPOSES­
WITH-THE-LEFT"
WITH-THE-RIGHT"
, ,
" , " \
ONA MUNU
ONA OKANRAN
I
"A DIRECT PATH"
STRAIGHT PATH"
\ \ \
AFURUKERESAYO
AJILETEPOWO
"THE-ONE-WHO-HAS-DIVIN ER' S
AR-EARLY-RISER-WHO­
, \ \ \
IRUKERB-AND-IS-HAPPY" SITS-DOWN-AND-PROSPERS
. .
\ /
ESE OPON
. , . .
"FOOT OF THE TRAY"
45.
AFTER THE PROPER INVOCATIONS TO THE PROPER SPIRITS,
~ ... "
THE DIVINER SPREADS THE IYEROSUN OVER THE SURFACE OF
, I
THE OPON IFA. HE THEN BEGINS TO TRACE A FIGURE HAVING
. .
FOUR LOOPS AND A VERTICAL LINE. THIS FIGURE IS CAI,LED
"TETE". TO CONSTRUCT THIS FIGURE, HE BEGINS AT THE
TOP AND TRACES A STRAIGHT LINE DOWNWARD TOWARD THE
,
OPON ESE. HE THEN MAKES THE FIRST LOOP AND GOES UP­
.. ..
WARD UNTIL HE HAS TRACED THE FOURTH LOOP AT THE TOP.
THEN HE SAYS:
"TETE"!, TOUCHING THE LOOP AT THE BOTTOM WITH HIS IROKE. THEN SAYS:
.,
"TETE DZIDZO! TOUCHING THE SECOND LOOP. THEN HE SAYS: "TETE AMEIIOftENO!
THEN TOUCHING THE LOOP AT THE TOP HE SAYS: "TETE ADZANYIKPOKPO!
• •
• •
• •
, ,
"THE IKIN MIMO (SACRED PALM-NUTS) ARE

, ,
USED IN THE FOLLOWING MANNER. THE BABA­
~ ,
LAWO (IFA PRIEST) PUTS THE SIXTEEN IKIN
" ~
MIMO IN ONE OF HIS PALMS AND HE THEN

TRIES TO TAKE ALL OF THEM OUT AT ONCE
WITH THE OTHER HAND. IF TWO PALM-NUTS
REMAIN IN HIS HAND, HE MAKES ONE MARK
, , , "
ON THE OPON IFA CONTAINING THE IYEROSUN.
IF ONE PALM-NUT REMAINS, HE MAKES TWO
MARKS, BUT IF NOTHING REMAINS OR IF MORE
IN HIS HAND, HE MAKES NO MARK AT ALL. THIS
,
AN ODO SIGNATURE IS OBTAINED." (SEE 'WANDE
of IFA Literary C' orpus. P.II)
"
, ,
"',
'
\
~ ,
'
,
IF TWO PALM-NUTS REMAIN IN IF ONE PALM-NUT REMAINS IN
HIS HAND, HE HAKES ONE IN HIS HAND, HE HAKES TWO
, , , ,
MARK ON THE OPON IFA. MARKS N THE OPON IFA.
THAN TWO ALM-NUTS REMAIN
PROCESS IS REPEATED UNTIL
ABIHBO 'S IFA, An Exposit
I
47.
tIIIttI " " '
THE AGUNMAGA OR
I
I
(THE DIVINING CHAIN) _ I
THE FON OF DAHOMEY CALL THIS INSTRUMENT -AGUNMAGA -, THE ANAGO
(YORUBA) CALL IT THE AGONMAGA OR IS TO BE
MASCULINE. HOWEVER, ITS TWO BRANCHES ARE SAID TO BE AND FEMALE.
THE MASCULINE -VOHUKAN- HAS A CONRY SHELL, A PIECE OF FROM THE
TOOTH OF AN ELEPHANT, A PIECE OF MONEY, ETC. ATTACHED t ITS END.
THE OTHER ONE, THE FEMINIRE SroE HAS A PIECE OF IVORY TO ITS
!
EXTREMITY,. OR SOMETIMES NOT AlfYTHING IS ATTACHED TO IT.I
..., .. ... " oJ
THE AGUNMAGA (OPELE) IS RESPECTED AS A VODUN, IT RECEI THE SAME
. . .
,
FOOD OFFERING THAT IFA RECEYVES, BUT AFTERWARDS. THE F
, / _ ..... "
YORUBA CAST THE
. . ,
SO THAT THE MASCULINE BRANCH (OPELE) FALLS
ON THE RIGH'!' SmE.
THE MANNER OF CASTUG '!BE AG1iiotAGA (OPELE) IS AS FOLLois:
. . ,
THE DIVINER RAISES TRB CRATN WITH ONE HAND, HOLDING IT IN THE MIDDLE:
1
WITH OTHER HARD BE ASSURES THE PARALLELISM AND THE ISEPARATION OF
THE MALE AND FEMALE THE YORUBA DIVINERS THR04 THE OBJECT
BEFORE THEM IN A FASHIa. SO THAT THE EXTREMITIES ARE TOWARD
I
THEMSELVES. THE FOR CAST rr IN THE OPPOSITE DIRECTION THAT THE
EXTREMITIES ARE POrNTIWG AWAY FROM THEM. SEE BELOW:
THE CLIENT THE
,,, .. ,
THE YORUBA BABALAWO BOKONON
­

j



THE VOHUKAN (MALE SIDE)
,
OF THE ODU PRESENTED BY
MUST FALL
THE CHAIN
ON
IS
THE DIVINERls RIGHT. THE L E C T ~ I
{
HADE BY OBS'RVING THE TWO
FOLLOWING RULES:
THE CONVEXITY OF EACH HALF NUT CORRESPONDS TO A OUBLE MARK (I I ),
-J
AND EACH CONCAVITY CORRESPONDS TO A SrNGLE MARK I); THE AGUNMAGA OR
'" , , "
THE OPELE IS READ OR INTERPRETED FROM RIGHT TO L FT. THE ODU REVE
. '. .
.,J , .... , ,
BY THE AGUNMAGA (OPELE) ARE NEVER TRANSCRIBED ON THE FATE (OPON IFA)
. , , . , .
,
.J?
I'
CONVEX
SIDE
f
FEMININE CONCAVE
SIDE
SIDE SIDE
\
.

\\
.
" /
.'
.... ..­ _
.......-­
• • •
"" ",
THE YOROBA BABALAIIO«S) CAST THE OPELE WITH THE
49.
I
I
FALLING
I
TOWARD THEMSELVES.
I
,
I
I
• 'T fI:"3

COo

.
I
I
,
I
- '\ " ,
BOKONON(S) CAST THE OPELE
• • • • •
THE DAHOMEAN
FROM THEMSELVES.
• • •
I
I
50.
AN EXAMPLE OF A TYPICAL OAF:' (DIVINATIOrl
(USING SPECIFIC ALTERNATIVES) ,
AND THE
CHOICE BETWEEN TWO OR MORE SPECIFIC
/ ,
EJI-OGBE
I
K9 MI NI DIDA 9
W
Q KI NM9 DIDA QW9 OJ:
, , ... ' - "
E KO MI NI TITO ERU KI NMO ERU TO:
" #l1li' ,.,.,,,,
E KO MI LEKA EBO HA KI NMO EKA EBO HA
.. . ,. ,.. .
"TEACH ME HOW TO DIVINE SO THAT I MAY KNOW ROlf TO DIVINE:
"TEACH ME HOW TO APPEASE THE GODS SO THAT I MA KNOW HOW
TO APPEASE THE GODS;
"TEACH ME HOW TO PRESCRIBE SACRIFICES SO THAT MAY KNOW
HOW TO PRESCRIBE SACRIFICES."
" ,
THE AKODA INSTITUTE

MILWAUKEE, WI
•• I I I
I I I
I I I
I I
COWRIE
OR IRE
BROKEN POTTERY
.. '
INDICATING IBI OFUN-QTURA
I
BEFORE ONE RECITES THE NAME OF THE ODO, ONE CASTS TWO TIMES TO
DETERMINE WHETHER THE ODO COMES WITH IRE OR IBI - FOR IF
\ ,
ONE CASTS FOR THE RIGHT SIDE AND OGBE-DI APPEARS, AND HEN CASTS
, I, ,
FOR THE LEFT SIDE AND OGBE-YEKU APPEARS, IFA DOES NOT CCEPT AND THE

, '\../,1 ,I
ODU BRINGS IBI. OGBE- VISITED uYEKU BEFORE HE VISITED DI; THEREFORE
. .
, / I
OGBE-YEKU IS PLACED HIGHER IN THE HIERARCHY AND IS
I I I I I I I I
I I I I I I I I I
I I I I I I I I I
I I I I I I I
\
, , ,
.. ,
OGBE-YEKU
"
OFUN-OTORA OGBE-DI
, ,
(THE ODU OF THE DAFA)
I
WHEN IT IS DETERMINED THAT IFA DOES NOT ACCEPT THE
WISHES"
THE DIVINER HAS A NUMBER OF CHOICES. HE CAN AT RECITE A
.. ,
NUMBER OF VERSES FROM OFUN-OTORA FROM WHICH

PROBLEM AND A SOLUTION WHICH IS SIMILAR TO HIS OWN. I rRSTANCE
THE DIVINER WILL PRESCRIBE A SIMILAR EBO FOR THE cr.I • ON THE

OTHER HAND THE DIVINER MAY RECALL A PROVERB FROM THE
,
AN EXAMPLE OF A TYPICAL DAFA (DIVINATION)
.. , , \
THE FIRST CAST OF THE OPELE DETERMINES THE ODU THAT IS
, I •
.. .. ,
FOR EXAMPLE, IF ONE CASTS THE OPELE AND THE FOLLOWING
I • •
51.
TO BE READ,

DU APPEARS:
• • •
j 52.
AND TAKE THE MORAL FROM IT AND ADVISE THE CLIENT. MAY, IF HE
CHOOSES INVOKE THE
" '
BABALAWO(S) IN IKOLE ORUN TO
I
HIM AND MAT
ADVISE THE CLIENT FROM PURE REVELATION.
I
IN EVENT THE DIVINER FINDS IT NECESSARY TO THE SOURCE OF
I
THE lBI,HE MAY DO SO BY USING A NUMBER OF SYMBOLIC IOBJECTS CALLED
, .
,
VODZI BY THE EYRE/FON AND lBO BY THE YORUBA. THESE/OBJECTS ARE
.
,
I
" , ,
PLACED ON THE RIGHT AND LEFT SIDES AND THE OPELE I TOSSED BETWEEN
. . .
THEM, SEE BELOW:
A BROKEN PIECE OF POTTERY
REPRESENTING EXTREME
DESTITUTION.
A SEED REPRESENTING SICKNESS •
... " "
AN OBJECT REPRESENTING THE ORISA •
.
A COWRIE SHELL REPRESENTING
A LIVING PERSON.
A BONE FROM A QUADRUPED REPRESENTING THE A ESTORS
" , "
BETWEEN THESE LINES OF OBJECTS, THE OPELE IS CAS TWICE. LET US
/,' .;' ,/
SAY THAT OTURUPON-YEKU AND OSA-WONRIN COME OUT UCCESSlVELY:
,. , I
II
T
I
\
53.
j
(2)
SECOND THROW
THROW
I I I I
(l)

III
I I
I I I
III
I I
I I
III
I.
I I
I!I I I.
!
:
(p)

Q
Q
--,
...
..

'.,'
a
R

//\ J.' ", I 1 /
BEIRG SUPERIOR TO INDICATES fRAT IFA
"REFUSES"THE OBJEC'r REPRESEIft"IVES THAT ARE PLACED ON T
LEFT SIDE,
WHICH ARE; SICKNESS, REPRESENTED BY THE SEED AND EXTRE
OR DESTITUTION, REPRESENTED BY THE PIECE OF BROKEN POT
SINCE
I
IFA "REFUSED" TO ACCEPT "I'BESE OBJECTS THEY ARE REMOVED
THE HAT.
,
HOWEVER, IFA "ACCEPTS- "I'BE OBJECTS ON THE RIGHT SIDE,
ARE:
THE ANCESTORS, REPRESENTED BY THE BONE OF A QUADRUPED, A LIVrNG
, ,
PERSON, REPRESENTED BY A COWRIE SHELL AND ORISA,

A DESIGNATED OBJECT.
THE DIVINER AGAIN SEPARATES THEM. THIS TIME HE PLACES
BOIfE·OF
THE QUADRUPED ON THE LEFT SIDE, LEAVING THECOWRIE SHE
" " ...
SYMBOLIC OBJECT OF THE ORISA ON THE RIGHT SIDE. AGAIN DIVINER
,
54.
", '.-L- "J
CASTS THE OPELE TWICE BETWEEN THEM. THIS TIME AND IKA­
• , , I
I
SUCCESSIVELY. SEE BELOW:
i
i
(2) SECOND THROW (1) THROW
i
I I. I
I
I I I I I
I I I I I
I I I I I
, , I
T IFA "REJECTS· OGBE-TURA IS SUPERIOR TO IKA-LOSO, THIS
THE BONE OF THE QUADRUPED, AND "ACCEPTS"
IDICATES
THE ON THE RIGHT;
" ,
THE COWRIE SHELL AND THE OBJECT REPRESENTING THE OR
LEAVING
THE DIVINER THEN PLACES THE COWRIE SHELL ON
, , ,
THE OBJECT THAT REPRESENTS THE ORISA ON THE

(2) SECOND THROW
SIDE,
RST (1)
THE L
THROW
I I I I I I
I I I I I I I
I I I I I I I
I I I I I
I
• • •
I
55.
" , "
AGAIN THE DIVINER CASTS THE TWICE BETWEEN THE TWO OBJECTS.
"" ...... , I" ...
THIS TIME QK9NR9N-MEJI AND OGBE-BARA APPEAR SUCCESSIVELr· 9K9NR9N­
",. , " I r MEJI IS SUPERIOR TO OGBE-BARA. IFA THEREFORE "REJECTS" HE COWRIE
ON THE LEFT AND "ACCEPTS· THE OBJECT ON THE RIGHT WHICH INDICATES
" " , i
THAT AN HAS TO BE APPEASED. :
I
, \.' '
HAVING DETERMINED THAT THE ·IBI· COKES FROM AN ORISA HEI MUST NOW
• I
FIND WHICH ONES. ONE WAY TBYS CAN BE DONE IS TO A NUMBER OF
.
OBJECTS REPRESENTING VARIOUS SPIRIT BEINGS OR OF SPIRITS
TO IFA.
I
SOME OF THE OBJECTS THAT ARE USED ARE: i
,
, /
A SMALL PIECE OF IRON REPRESENTING OGUN.
A SMALL SMOOTH BLACK sroNE REPRESENTING THUNDER
A SMALL SPIRAI,LED SEA SHELL REPRESENTING WATER

I
AN IKIJI (PALM KERNEL) REPRESENTING IFA.
... .......
THESE OBJECTS ARE PLACED ON THE RIGHT AND LEFT SIDES A THE OPELE
IS TOSSED BETWEEN THEM IN THE SAME .·WAY THAT WAS ILLUST ATED ABOVE.
;
J
IN ORDER TO FIND THE PARTICULAR THAT IS THE 4AUSE OF THE
IMBALANCE IN THE CLIENT'S LIFE, ONE PLACES THE OBJEfTS THAT HAVE
SELECTED TO REPRESENT THE DIFFERENT IN TWO ROfS AND CASTS
,
OPELE TWICE BETWEEN THEM, IN THE FOLLOWING MANNER: )
(2) SECOND THROW
I
I
I I
I I
TWO OBJECTS
FOLLOWED·BY
RESENTING
PLACES
!
I. I
I I
I
I
REPRESENTING
SPIRALLED SEA-SHELL
"
LOSO-WONRIN
,
,
IFA "REJECTS-
(1)/ FIRST THROW
, , ,
ON THE FIRST TOSS OF THE OPELE
, . .
"""
OBARA-ATE. LOSO-WONRIN IS DOMINANT.
I I •
THE LEFT SIDE, WHICH ARE THE THE
WATER DEITIES AND THE IKIN
REMOVED FROM THE AT. THE DIVINER SIDE
.... , \
LEAVING THE SHALL PIECE OF IRON ON THE RIGHT SIDE THE OPELE IS
I I I
TOSSED TWICE BETWEEN THE TWO OBJECTS. LETS SAY FO EXAMPLE·THAT
... " " "", " '"
OGUNDA-GBE AND OSA-OGUNDA APPEAR SUCCESSIVELY. IS THE
I
, ,
DOMINANT ODU. IFA "REJECTS" THE IKIN BUT "ACCEPTS THE IRON. THIS
INDICATES THAT THE IRON DEITY MUST BE APPEASED. "REJECTION"
,
OF THE IKIN, IFA HAS CLEARLY INDICATED THAT THE lENT'S PROBLEM CAN
., J
BE SOLVED BY COOLING OR APPEASING OGUN.

I
I I
I I
I I
I
I
I I
I
ON
B
THE
• • •
• • •
• • •
• •
•• •
• • •
• •
I
57.
ORIN ORISA
" '''-'
ASE ORl:sA L'ENU MI 0,
" .." ~
I
ASE ORISA L'ENU MI.
I
,
I
~ ~ ORISA L'ENU MI 0,
,
AsE bRiSA L'ENU MI.
j
I
i
I
ITA BA WI IRdNMoLf: U GBA VI 0 GBA O.
I
" , ... "- j
ASE ORISA L'ENU MI
I
j
I
E wowo 'rosA L'ARA MI O.
, ..
i
E WOWO 'RISA L'ARA MI.
• • • •
j
.. ,
i
E WOWO 'RISA L'ARA MI 0,
, . . . I
, ....
E WOWO 'RISA L'ARA MI.
. . . , I
I
!
. BA ICE RI 0 MEBI, ARA ILODE.
· .
I
TESU ODARA LOSaRO!

TESU ODARA LOSORO!

TESU ODARA LOSaRO!

rESU ODARA LOSORO!

BA KE RI 0 MEBI ARA ILODE.
TESU ODARA LaSORO!

,
"
IBA
\
"
IBA
...
"
IBA
"
" IBA
"IBA
"
"
IBA"
'" '" IBA
....
"
IBA
,
....
IBA
, ,
IBA
"
"
IBA
,
IBA "
,
"
IBA
"
IBA
"
" ...
IBA
" "
A PRAYER
/
OLOFIN
. .
\
"
BABA
,/
<I
YEYE
I ,
AK9DA
"
.;

..
"
" "
ORISHABI
ORUNGAN
ARAMBO
\.
IRUNMOLE
. .
"
58.
" /
USED BY THE BABALAWO
...
(IFA OF CUBA)
,
"
GUAMALE (IBA
,
ILE GBOGBO ALERU OCHA TI
ADECHINA OLOGUANIYO
.;
MBt:
,
,

0
\
DUMARE
KAIDE OLOGUANIYO
FAUNI OLOGUANIYO
TANDA OLOGUANIYO
IBAYEN TIMOYEN AUN TONe
, "
GUILLERMO CASTRO
. ,
... ... '\" ......
BABA EJIOGBE BERNABE MENOCAL
TATA GAITAN
OSALO FORBEYO SECUNDINO CRUZE
ESTENBAN QUINONES
\
OGBE
OGBE "
OTURA
, '" "

'TURA RAMON FEBLES
YONO PERIQUITO PEREZ
\ "
'ROSO ARTURO PENA
/
TERDI BERNARDO ROJAS
JOSE ANTONIO ERISE
59.
\ , '\ " ,
BABA EJI OGBE HILARIO BARBON
, ./ / /
OGUNDA 'SE VICTOR LORITO
" / I
OGUNDA VELDE JOSE RAMON GUTIERREZ
OJUANI LAKENTU CHECHE
\ ,
OGBE-ATE EUGENIO EL COJO
CUNDO SEVILLA
, /" I
9YEKU 'S¥ EL CHINO POEY
IBAYEN TIMOYEN AUN TONU
\ .­
IYALOCHA TERESITA ARIOSA
EWEYEMI MERCEDES CHIQUITA
OMUTOKE SUSANA CANTERO
PEPA ESHU BI
ANA MARIANA LA LUJrnHI
,
LA CHrRA KAXYMILIANO
,I', ,,,,," ./ / ..
TO TI OLODUMARE
" ,/, "" '"
BABA, TETE, MI OLUWO, ASE HI AYUGBONA
...
ASE ELEGUA
" ,"
ASE OGUN DERE ARERE IRE BAMBA LO KUA
·.
,
ASE OCHOSI ODE KATA TESI
• I • •
...
ASE OSUN OSUN DURE DURUBULE DURO GANGAN LA BOSE AWO
·.
" ".­
•••
..... ... ......
ASE OKO AFEFE IKe ORO GADO
,
ASE AGRONIKA OMI TANA OLUWO POPO GEDE
·,
,
ASE AGEYU CHOLA KIRINIGUA
,
ASE OSAIN, OSAIN CLARIVILLE OYUN URIBE AWAN SOLO MI.
.... ... ,
ASE SONGO KABrYESILE ELU KO SI
..
.....
ASE YANSAN ORILE HERI HEPA! HEPA HERI!
..
- - ~ - - - - - -
- - - ~ - - - _.-----------­
61.
,
8. ODU OF THE OLOWO •
...
9. THE ~ D U OF THE AJUGBONA.
,
10. THE ODU OF THE AWO.
" ",,­
II. OGBE-KANA.
EPA BURURU BODA, ERI LOLUGU AUN BARANIREGON NITORI ATE TINCHO
OBINI ERI. ORUNMILA ORUBO.
12. IRETE-YERO.
;'
IFA NI GUENO GUANTI, LODA FUN ALEYO, LODA FUR SONGO, AYE BERE
YO KO ESE OTONA, ERU TI OMA AYO BINI IGUIN KI LEBO AKARA MALO,
ADIFA FUN YERU, GBE TINCHO OHO OLODUMARE KAFERE FUN YALODE.
13. OCHE-PAURE.
OCHE PAURE EKUN, ABANA NI BEJI ORO, BOGBO AYA BABA RITO ORE-BO,
. ;'
BABA MA CHE ORUNMILA LORI-BO ABAMA.
14. AT THIS TIME MARK THE ODU OF SOME BABALAWO THAT ARE KNOWN,WRO ARE
TI MEE LESE OLODUHARE •
.. -,.., ~
15. 9K9NRQN-SA.
KOBIRARI BIANI GUN OYO TAN POPI IKON SE NI OCHOR CHYQUERE, GUERE,
OGUO ORUGBO OGUO OBANA LODA FUN BIRARI.
16. 9TURA-CHE.
OTA OCHE IDA FON DA, IRO GURU IRE KUTE-KUTE MO CRE OBA- -ALEYO
AYORI HI IFA, INI IDA GONDA IRU GUO OGUO.
AT THIS TIHE BEGIN THE PRAYERS FOR THE ODU MEJI. BEGrNNING WITH
;' ,
BABA EJIOGBE.
;' "
1. EJI-OGBE.
ORUNMILA NI 0 DI IHEREHERE. HO NI IHEREIHERE A J'ORI EKU. IHERE
IHERE A J'ORI EJA. TI OKUN A TI OSA, LA GBA ORI ERINLA KI KERE
NI IFE 0 DAIYE.
/'
THE SONG:
~ I
AYE IFA
"
TUTU J'OMI LO.

63.
7. OBARA-MEJI.
ADIFA FUN OLOMO A GBO LEND BI AGOGO TI YIO SOFIN ORAN KAN TI
GBOGBO AIYE KO GBODO YrN, IFA NI NGO LO WO, MO LOWO.
SONG:
OLOFONDE lUTE, MOTE AYE .IKATE.
8. OKANA-MEJI.
OKANA MEJI MEJI, AVO EDUN, NWON NI EDUN KO NI NIKAN RIN. ODIFA
FUN PANKERE,TI MBE LA WOJO ORE IFA NI PANKERE KO NI I TE.
SONG:
ECBDBI AGUADAKURE,
ECBUSI AGUADAKURE,
IFA KOKO HARORE
ECHUSI AGUADAKURE.
9. OGUNDA-MEJI.
TI 0 DA CRIKEJO NI OK& RO SrLE CHIKESAN. ODU YI NI OTE ODO OKO,
AWON OHO TI ON NA SE SrLE NI A NKI NI OKO BA YI AYINDE OKO.
SONG:
OTI ~ . OYI ROGUN, OYI ROGON,
on GDODON ,
£11IIW...KG JIIO POGUN OHO NI KO TOYI.
10. OSA-MEJI.
TI 0 DA CBlkElE RI 0 VA RO SILE SHIKEWA. ODU YI NI OTE ODE OTA.
OGUN NI AYIGBDIUITE. ODALUFONMAKIN-ARO, AWON NI NWON DIFA FUN
ORUNMILA.
SONG:
OURSO ORORLA LAKA LAKA LA WOSE,
OURSO ORURLA LAKA LAKA LA WO SE AWO.
11. IKA-MEJI.
ERIGI AWON NI ODE IDO, ILE MBA LOTON, AGBA ON WON NI NCRE GBO,
IJOKUN NWON CRODAN ODIFA FUN OLUMERI MOGETI.
SONG:
ACRE BOLA, EDUN FOKON CHEVOLA NIFE.
!
j
12. OTURUPON-HEJI.
OGIGI SA LEIN ARAN, ADIFA FUN WON NILE KUSA NIJOTI ILE WON NSI
LO, IFA NI IRE KO NI CHI LO NILEYI HO.
SONG: ONIO ESE UMBO,
NI AWO,
OTUTE HA DE 0,
AWO ESE.
13. OTURA-HEJI.
ENITI BABA NIGUAJU, TO BABA ENI ICHE ADIFA FUN BABA IHALE.
SONG: AHANDE IFA GUA IFA TIWA IHALE.
14. IRETE-HEJI.
EYELEBERE AHONIDO ADIFA FUN PORIYE, AYIWALE AVO IGUN, NI 0 KI IFA
FUN IGUN.
SONG:{IF THE PERSON HAS OCHA)
ISURO LEBO LERI ACHE WA NIKOLA.
IGUN FAKALA SORUN BO,
IGUN FAKALA SORUN BO,
AWO LAYI LE IGUN FAKALA SORUN BO.
15. OCHE-HEJI.
ODAN RAIN-RAIN NI ILE EPA. KO 51 ILE TI ERE KI IGBE, ADIFA FUN
GBOGBO OKANLE NIRI GUO, 0 WON TI NWON NTI IKOLE.
SONG: E SARE WA EWA WO BABA
E SARE WA E WA WO BABA
E WA WEJI OCHE, BABATI NY IN DA IDE
E SARE WA EWA WO BABA
16. BABA-ORANGUN.
TUTU NI NRO IDE TUTU NI NRO OJE, TUTU NI NRO BABA OHI TI OBA TI
ENU EJA, WA NI TUTU NINI. ADIFA FUN ORUNMILA.
66.
" ,
OFUl'l-SA
, { , "\\ "
OTOORO AYE JA. OGBAARA AY LA KAN'LE. BI AYE BATI OWO ENI BAJE. AIMOWAAHU WA
. . .. .
',",'" , , 1
;';1. A DAA FUN WON NI AGBAYIGBO IFE FO BIIGBA. ANI TANI YOO BA'NI TUN AYE SO BI
. . . .
/ ,,/, "/' "", I I ...
IGBA? A RANSE PE OLOTA NI'LE ADO. KO BA'NI TUN AYE IFE SO BIIGBA. 0 DE KO LE SEt
. . .. . . .
1 /' , ", \ "", I\.
ANI Kl A RANSE PE ERlNMI LODE OWO. KO WA BA'NI TUN AYE IFE SO BIIGBA: 0 DE KO LE
. . . . . .
/, , ,,. , """" , ...
SEE. BEENI ADO NI'LE IFA. OWO SI NIILE ETU. A RANSE PE OGUN LODE IRE. KO WA BA'NI
. . . . . ..
I" 1 I" '''' " ..... ' I
TUN AYE IFE SO BIIGBA. 0 DE KO LE SEE. ENIYAN GBE SIIDURO. OJO KO RO: EBI DE.
. . ... .
", ,\ , ,\ II'
ATI A NI TANI YOO BA'NI TUN AYE S9 BIIGBA? W9N NI: 0 KU
,',' \ "
OBALUFON LODE IYINDE. LABERRINJO LODE IDO. JIGUNRE LODE OTUNMOBA. ESEGBA
..
\
.. .. ...
, " ,\", ... ", '" "
AWO EGBA: TlOKO WON LO SI'GBO EGBA. ASADA AWO ODE IJESA. AKODA NI'LE IFE.
. ,... ... .
" , ... ,,,, ... , , ", , I
ASEDA ARABA BABA WON NI'LE IFE. Kl WON WA BA'NI TUN AYE IFE SO BIIGBA.
· . .., . .
, ,,, ,,, ... ,,,,,
EYELE MORO ESELU.IGBIN MOJO APAKO. WON DA FUN L'AGBAYIGBO IFE. NIGBA AYE IFE
. . . .. ..
, / ",'\ , , ...
FO BIIGBA WON SEE TI WON KO LE TUN AYE IFE SO BIIGBA. A RANSE PE OLUl\lO AWO ODE
· ... . . ..
'\'" \ ... ,\, ,
IMORl M IJESA. OGUN AWO ODE ALARA. OGBON ENITAARA AWO OKE IJERO.
.. . . .
" ", ...
AWO ESEMOWE. OBOLEBOOGUN BABA WON NI KETU AWON SEE
.. . .... . ..
, \ / '\ , ,
WON SEE TI: W9N KO LE TUN AYE S? BIIGBA.
, , ,. ,\, ,.. /, "
A TUN RANSE PE AKONILOGBON. A BE'WE PE AFONAHANNI. Kl WON WA BA'M .-\,P£ IFE
. ..
, ",,, '" "" ", " "
SO BIIGBA. AKONILOGBOON OI,;N AFO!'liAHA.'iSI DE: WON 1"1 KI A RANSE PE OTlTO-£NIYAN.
· . . . . . . .
, " ... , ... ... ,... ,
AWO FUN W9N LODE ARUfIN: WA IPE 51 ALUOGI,;N. PE
" " ' ,
9LQFIN OLUWA MI AJALA"E. Kl 0 51 PE OU.'WA III AJALOIWN. An OLUWA
.. " , "
AGIRI-ILOGBON. OMO TI ABI LOKE ""fASE. MBI OJU TlIMO WA'\'L AFt OUN L'O u:
. . . . . .
, ,,\ , .... """, ,
TUN AYE S9 81 IGBA. DE. 0 NI KlNI A PE OUN SI! A 1'41 A PE IWQ
, \ \' " \ \ \,,, , "'" " ,
AN KO.O NI OUN KO FUN PI:. W,?N NI NI FUN 'PE F'QKA. 0 NI EMf KO
• •
67
i
\
1\" " '\
FUN PEe K9NKq Nil FUN'PE, FUN EERE. 0 NI EMI KO GBA IPE. AGBE Nil FUN PE FUN
" \, \ ,,\, , \ , , ,
OLOKUN, ALUKO Nil FUN 'PE FUN 9LQSA, OLOBURO NlKAN NIl FUN'PE FUN J:NI-QRUN, ANI
" , \
IWO OTOTO-ENIYAN NIl TIl FUN'PE SI ALAJOGUN. NIGBATI QTOTQ-ENIYAN WA GBA IPE
. . . .. . .
FUN, NI
"
ERIN YA LC? SI 'GBO ESELU, EF9N YA. W9N LQ SI £LUJU APAKO.
""
EYE KEKEKE
,
"'" , , ,
YA L «1 S' ALE. EKU YA Lp SI W9N. AW9N ARp GIGIGBA f:Wt:, WQN YA Ly
,
SILE ODO OML AJA YA LO SILU lLAJA, AGUTAN YA LO SILU ILAGUTAN. GBOGBO ERANKO
. . .
,,' ", ,
YA LO SILU ERANKO. ENIYAN YA LO SI ILENIYAN. NIJO NAA NI A SIILI: YA A SINA YA.
t • • .• • •
ODIOE FIRIFIRI SILE EGUN YA, ASO GBOGBO YA KARAKARA, BAsA NI 0 DI AYANU, MO NI 0
. ..
, " , "" , ..." , " "
DI AYANU, 0 NI 0 DI ORAN ABULE, MO NI 0 DI ABULE, EMI BULE.IWO ABlJLt. TI KO JEKI
. ..
" 9JQ KI PEe
""" "., "
A DA FUN OLOFIN-AJALAYE, A DA FUN OLOFIN-AJALORUN, ATI OLUWA MI AGIRI-ILOGBON.
. . ... . .
" "" ,
PMQ TI ABI LOKE NIBI OJU TI MO WA'YE. 0 NI PE
LO WA EWE ALASUWALU WA. AMU EYI WA, ONI KII SE OUN. A MU roBUN WA 0 NI KII
. .
/
S'OUN. 0 NIKI t: Jf.WQ pBUN KI 'MI DA 'SO BO YIN. A NI A JEWO OBUN.OLUWA BO
WA. 0 T'OWOBO APO EGEDE, 0 MU EWE WA, GBOGBO WA NJO A NJO, A
NKORlN:

"MO GB'EWE ALASUWALU. ALADE SU'WA LEM'OWO RlCml
. . . .
NUO NAA L'OJO RO TO TUN AYE IFE SO BIIGBA...
. .
NOTE# THIS IS A QUOTATION FROM THE HONORABLE REV. D. <]NADE.U: EPEGA'S
, " \'
"(FA AMONA AWON BABA WA", PP 150-151. 1904.
68.
" THE HOLY ODU
, , ,
OFUN-SA
OTOORO! THE EARTH HAS FLOWN OFF ITS HOOK INTO SPACE. QGBAARA!
THE EARTH IS RENT ASUNDER TO ITS VERY CORE. IF THE \VORLD BECOMES
ROTTEN IN OUR TIME. IT IS BECAUSE \VE DO NOT KNOW HOW TO BEHAVE
, ,
ANY LONGER. IFA WAS CONSULTED FOR THE ELDERS OF IFE, WHEN THE
.
DOMAIN OF IFE HAD BECOME LIKE A CRACKED CALABASH. WE SAID: WHO
WILL HELP US REPAIR THE DOMAIN OF IFE AS WE REPAIR A CRACKED
,
CALABASH? WE SENT FOR ()LQTA FROM THE CITY OF ADO. HE CAME, A
MIGHTY PRIEST, BUT COULD DO NOTHING.
WE SENT FOR ERINMI FROM OWO.
. .
HE CAME, BUT COULD DO NOTHING. YET
I
ADO IS THE ABODE OF IFA. AND OWO IS THE SEATOF WISE ETV. WE SENT
. .
, " ,
FOR OGUN AT IRE. TO RESTORE THE DOMAIN OF I F ~ . HE CAME BUT TRIED
IN VAIN. MEN BECAME UK£ DRIED TREES ON THEIR FEET. RAIN REFUSED
TO FALL. HUNGER CAME. MEN AND BEASTS PERISHED. AGAIN THE
,
DESPAIRING CRY: \VBO WILL END OUR MISERY AND RESTORE I F ~ TO ITS
" , , "
LOST ESTATE? A VOICE SAID: YOU HAVE NOT YET SENT FOROBALUFON AT
. .
lYINDE, LABERlNJO AT IDO. JIGUNRE AT OTUNMOBA, ESEGBA THE HIGH
PRIEST OF THE EGBAS \VHO LED THEM TO THE FOREST OF THE EGBAS. YOU
,/ , " , ~
HAVE NOT YET SENT FOR ASADA IN IJESA, AKODA lIN ILE IFE, OR ASEDA
. . ..
, \
THE GREATEST OF THEM ALL AND THEIR FATHER IN ILE IFE TO COME AND
.
HELP IN RESTORING IFE TO ITS
LOST ESTATE. BUT WHEN WE SENT FOR THEM. THEY CAME. TRIED AND
FAILED, THEY STROVE AND STROVE. IT WAS IN VAIN.
THE PIGEON KNOWS THE INNERMOST SECRETS OF ESELU. TIlE SNAIL KNOWS
,
THE WISDOM OF APAKO. THEY DIVINED FOR THE ELDERS O F ~ . WHEN IFE WAS
LIKED A CRACKED CALABASH, WHEN NO ONE COULD BE FOUND TO STEM THE
, , ,
TIDE OF DESTRUCTION. WE SENT FOR OLUMO, THE PRIEST OF IMORI AT IJESA,
. . .
, / "
FOR OGUN THE PRIEST OF THE ALARA, OGBON ENITAARA. TIlE PRIEST AT THE
. . .
HILL OF HERO. ODUDUGBUNUNDU, THE PRIEST OF ESEMOWSE. OBOLEBOGUN,
THE LEADER IN KETU. THEY CAME, THEY EXERTED ALL THEIR STRENGTH, BUT
IN VAIN. THEY WERE POWERLESS AGAINST THE FORCES OF DESTRUCTION THAT
WERE REDUCING !FE TO UTTER RUIN.
,,, ,I
THEN WE SENT FOR AKONILOGBON, WE SENT EMISSARIES TO AFONAHANNI,
. .
AND BESOUGHT THEIR HELP. THEY CAME. AND TOLD US TO SEND FOR OTOTO­
, , ,
f:NIYAN THE PRIEST AT THE TOWN OF ARUFIN, FOR HIM TO COME AND SOUND
THE TRUMPET TO CALL ALAJOGUN. TO CALL OLOFIN. MY LORD AJALAYE AND "
. .
,
~ t Y LORD AJAL9RUN AND MY LORD AGIRI ILOGBQN, THE CHILD BORN ON TIjE
70.
HILL OF ITASE FROM WHERE DAWN EMERGES. FOR HE ALONE CAN RESTORE IFE
..
..., , ... ""
TO ITS LOST ESTATE. OTOTO-ENIYA.1"l (THE PERFECT MAN) CAME. HE ASKED:
. . ..
WHY HAVE YOU CALLED ME INTO YOUR WORLD? WE REPLIED: THAT YOU MAY
TRUMPET TOT HE ALAJOGUN. AND THAT HE CALL THE CHIEF ONE. THE PERFECT
MAN REFUSED: I SHALL NOT BLOW HE SAID. DESPERATE, WE SOUGHT TO
CHANGE HIS MINDDD. WE SAID: DOES NOT THE SQUIRREL ANNOUNCE THE
COMING OF THE BOA? HE AGAIN REFUSED: I WILL NOT BLOW THE TRUMPET.
"DOES NOT THE TOAD PROCLAIM THE PRESENCE OF THE VIPER?" HE WOULD
NOT YIELD. STILL HE SAID: -I WILL ~ O T BLOW." IT WAS THEN WE SAID TO HIM:
THE WOODCOCK ALONE PROCLAIMS THE SEA-GOD. THE ALUKO ALONE
ANNOUNCES THE RIVEIl-GODDESS. THE OLOBURO ALONE HERALDS THE
CITIZENS OF HEAVEN. Y()U ALONE. FROM THE DAWN OF TIME, HAVE ALWAYS
CALLED THE ALAJOOUN (DIE CAPTAIN OF THE MILITANT HOSTS OF HEAVEN).
NOW, THE PERFECT MAN RESPONDED. HE PICKED UP HIS TRUMPET AND
SOUNDED THE CALL. TIlE GREAT ONES OF HEAVEN DESCENDED. PANIC
GRIPPED THE EARTIfS CHILDREN. ELEPHANTS RUSHED TO THEIR HOMES IN THE
WOODS. BUFFALOES FLED TO TIlE WILDS. WINGED FOWLS SOUGHT THEIR
HABITAT, THE REPTILES. lHEIRS. THE MIGHTY WATER ANIMALS HASTENED TOT
HEIR REGIONS BY THE SEA. DOGS MADE STRAIGHT FOR DOG-LAND, SHEEP FOR
SHEEP-LAND. HUMAN BEINGS FOR THE DWELLING PLACES OF HUMANS. l: I IER
CONFUSION REIGNED. AS SOME WENT INTO THE WRONG HOUSES, OTHERS TOOK
THE WRONG DIRECTIONS. CLOTHES GOT TORN INTO SHREDS. THE ELDER SAID:
CHAOS HAS TAKEN OVER! I REJOINED: CHAOS HAS TAKEN OVER. HE SAID:
PATCHINESS IS THE ORDER OF THE DAY. I RESPONDED: PATCHINESS IS THE
ORDER OF THE DAY. YOU ARE INCOMPLETE, I AM INCOMPLETE. EVEN THE DAYS
OF THE LUNAR MONTH ARE INCOMPLETE.
THEY DIVINED FOR THE LORD OF THE POWERS OF EARTH. THEY DIVINED FOR
THE LORD OF THE POWERS OF HEAVEN, AND FOR MY LORD. THE LORD OF
PERFECT WISDOM. THE BABE BORN ON THE HILL OF ITASE. TIlE HOUSE OF
DAWN. IT WAS HE WHO SAID WHEN HE CAME, IF INDEED IFE IS TO BE HEALED
AND RESTORED: QUICKLY MUST THE LEAF ALU (l1IE LEAF WHICH
RESHAPES THE CHARACTER OF MAN. CLEANSES IT AND PURIFIES IT), BE
PRODUCED, THEN AND NOT BEFORE, WILL PEACE RETURN TO EARTH.
FRANTICALLY WE SOUGHT FOR THE LEAF-ALASUWALU. WE TOOK ONE LEAF TO
.
HIM; HE SAYS: THIS IS NOT THE LEAF. WE TOOK LEAF TO HIM; HE
SAYS: THIS IS NOT THE LEAF. THEN, IN COMPASSION HE SAID TO US: CONFESS
YOUR WICKEDNESS. THAT I MAY COVER YOUR NAKEDNESS.
QUICKLY WE RESPONDED: WE CONFESS OUR WICKEDNESS, LORD COVER OUR
NAKEDNESS. THEN HE DIPPED HIS HAND INTO THE BAG OF PRIMORDIAL
WISDOM AND BROUGHT THE LEAF ALU. WE WERE BESIDE OURSELVES
WITH RELIEF AND JOY. WE DANCED. WE MADE MERRY. WE SANG:
'
"WE HAVE RECEIVED THE LEAF ALU.
THE CHILD WITH CROWNED HEAD HAS ENDOWED US.
ENDOWED US WITH PERFECTED CHARACTER!"
I

I:
ON THAT DAY, RAIN FELL DOWN FROM HEAVEN, THE DOMAIN OF IFE WAS

,iji
r
RENEWED, REGENERATED. THE CALABASH THAT WAS CRACKED HAD BEEN
RESTORED.
WHY SHOULD THE FOLLOWERS OF OLUWA MIMO ORUNMILA MAINTAIN
IWARERE AT ALL TIMES?
"
THE HOLY ODU OGBE-YONU SAYS:
'''' " , "
IWA NIKAN L'O SORO O.
.
'" " "
IWA NIKAN L'O SORO.
o
" " ,
ORI KAN KI 'BURU ll'OTIJ JF¥..
'" \ , \
IWA NIKAN L' '0 O.
Ii.
I"
!
THE MEANING:
CHARACTER IS ALL THAT IS REQUISITE. 'i
'j
,
CHARACTER IS ALL THAT IS REQUISITE.
;
-I
THERE IS NO DESTINY TO BE CAl I ED UNHAPPY
:I
,.
I
,
IN
CHARACTER IS ALL THAT IS REQUISITE.
, ,/
THE HOLY ODU OGBE-MEJI SAYS:
,
KA MU RAGBA TA IGBA
\ "
IWA
"" ,.... ,
IWALA NWA
, '\
IWA
'" "" '" / /
KA MU R AGBA TA IGBA
, ,
IWA
",'" '
,
IWA LA NWA
IWA
"
"""" ,I
KA MU RAGBA KA FI TA OKUTA
,
"
IWA
,
,
" " "
IWALANWA
"IWA "
, .." "" ,,'
LOWO BI 0 NIWA
" , ,
OWOOLOWONI
\ "
,
IWA
, """ "
IWALA NWA
"IWA '"
"" ',,,"
BENI BIMO BI 0 NIWA
. .
,
OMOOLOMO NI
. .
.. \
IWA
",,,, "
IWA LA NWA 0
" .....
IWA
" , / \\ /,
B,ENl KqLE BI 0 NlWA
'" " ,
ILE ONILE NI
\ "
IWA
", -""
IWALANWAO
IWA
'"
THE MEANING:
IF WE STRIKE RAGBA AGAINST CALABASH
THAT WIDCH WE ARE AFTER IS CHARACTER
GOOD CHARACTER
:j
IF WE STRIKE RAGBA AGAINST A ROPE
THAT WInCH WE ARE AFTER IS CHARACTER
GOOD CHARAClER.
j
IF WE STRIKE RAGBA AGAINST A ROCK
r
THAT WInCH WE ARE AFTER IS CHARACTER
I
l-
GOOD CHARACTER
IF ONE IS RICH WITHOUT GOOD CHARACTER I
II
THE WEALTH BELONGS TO SOMEONE ELSE
THAT WHICH WE ARE AFTER IS CHARACTER
" ,
EVERYBODY HAS BEEN SEEKING IWA. IT IS SAID THAT IWA IS THE MOTHER OF
COUNTLESS CHILDREN.
"
DR. WANDE ABIMBOLA WRITING IN HIS PAPER
... , /
IWAPELI= THE CONCEPT OF
GOOD CHARACTER IN
;'
IFA LITERARY CORPUS QUOTES MR. MODUPE ALAnE IN HIS
" " , ,/
ADDRESS TO THE EGBE IJINLE YORUBA (YORUBA CUL'l'URAL SOCIETY) LAGOS
'I ,
\ ;'
BRANCH, ON AUGUST 31. 1967 AND PUBLISHED IN THE YORUBA CULTURAL
MAGAZINE,OLOKUN, NO.8, OF AUGUST, 1969, FROM AN EXCERPT GIVEN BELOW
J" "" I
CONCERNING THE BLESSED LORD ORUNHILA AND IWAPELE=
• I ,
, / , / ,
"KA HU RAGBA TAGBA,
" ...
IWA.
KA
"
HU
I
"
/
,
RAGBA TAGBA,

"
IWA.
, ;' J ....
J /
5. KA HU RAGBA
"
KA FI TAKUTA,
.....
"
IWA.
," I '"
LO'DIFA FUN 9RUNHILA,
" , I / .... ""
BABA N LO GBEWA NIYAWO.
,
, I " ... ;1";' ',,'
NIGBA TI ORUNHILA YOO KOOKO GBEYAWO,
, • I I
\ I
, "
,
10. IWA
"
LO GBE
I
NIYAWO.
, ,
..
IWA SI
"
REE,
, ,
\ I "
SUURU LO BI I.
, , , ... I ...
,
... ... , I
, "
NIGBA TI ORUNHILA FEE GBE IWA
"
NIYAWO,
, I
... ....
"
IWA NI,
"
KO BURU,
,
, \0 ,
15. OUN 0 FEE 9,
,,'
I I
SUGBON KINI
;'
KAN NI o.
• I
~ ,/
E KU ILE'.
,
.. ..., ,
IWA KO YOJU •

\ , , I "... , \."
45. BABA WAA BEERE PE IWA DA?
... , I', .. ,,, ,,'
AWON ARA ILE YOOKU NI AVON KO RI IWA.
, ,
,
'NIBO LO LO?

...
o LO OJA NI?
. ,
,
o SE KINI KAN NI?

"" ' I I 1,/
50. TITITITI, LO BA FEEJI KUN EETA,
, ,
'/' " ,
LO BA LO SILE ALAMO •

~ , , " .. ,
WON WI FUN 011 PE IVA 1'1 SA LO NI.
, .
", "'1
KO MA.A 1IA A LO SILE ALARA •

NIGBA '1'0 DELE ALARA, 0 NI,
I I , ,
55. 0 NO RAGBA.
, I
'0 PI TAGBA.
'" " , ,
IVA LA • 1IA O.
I
i
... ..
IWA. I
I
" "'.. "
KA NO RAGBA,
60.
,/
FI
"
KA 1'AGBA.
... \
"
IWA LA N
,
VA
"
0,
... ...
IWA.
~
KA MO
I
"
,
RAGBA,
,/
,
KA
"
FI 1'AJnJTA,
,
\
\ \
,
65. IWA LA N VA O.
,
\
IWA.
,/
, ,
\
,
ALARA 0 RIVA FUN HI?
t
\ \. \. ,/ ,/ .
IWA LA N WA 0,
, , ,. ,
, ,
120. SUGBON o NI KO BURU.
I ,
,
/ ,
OHUN TQ>UN 0 SE SI TUN KU.
. ,
, \
, ,
'\ '\
o NI, 'IW9 QRUNMILA,
, ,. ,

KO 0 MAA WAA PADA LO SODE AYE O•

, , .. , ..
TO 0 BA PADA DEBE.
,
,. ,
KO 0 MAA SE E O.
I
, ,
/
KO 0 MAA SE DAADAA.
, ,

'\ , '\
,
KO 0
HUWA
, ,
K6 TOJU AYA,
,
, "
130. KO 0 T9JU 9M9.
, '\ , '\ /" ",\,,"
LATONI LO, 0 0 NIl FOJU RI IWA BAYII.
e
'\ '\, ,,, ./
SUGBON OUN 0 MAA BAA YIN GBE.
I
.. , I' '\ ,
BO 0 BA TI OUN SI,
" , , , '\ ,
BEE NI AYE RE 0 SE MAA TO SII.
I , "
, ,.
IF WE TAKE RAGBA WOODEN OBJECT AND STRIKE
IT AGAINST THE CALABASH,
, '\
LET US HAIL IWA.
, ,
IF WE TAKE RAGDA WOODEN OBJECT TO STRIKE
THE CALABASH,
'\ '\
LET US HAIL IWA.
, ,
5. IF WE TAKE RAGBA WOODEN OBJECT TO STRIKE
A STONE,
, ,
LET US HAIL IWA.
, , '\'"
IFA DIVINATION WAS PERFORMED FOR 9RUNMILA
'\ ...
WHEN THE FATHER WAS GOING TO MARRY rwA.
THE FIRST TIME THAT QRONMtLA HARRIED A WIFE,
'\ '\
5. IWA WAS THE ONE HE MARRIED.
I
I
\
\ , \
AND IWA HERSELF
.,
WAS THE DAUGHTER OF SUURU (PATIENCE).
, , " '" ,
WHEN ORUNMILA PROPOSED TO MARRY IWA,
.
SHE SAID IT WAS ALRIGHT,
15. SHE SAID THAT SHE WOULD MARRY HIM.
BUT THERE WAS ONE ~ TO OBSERVE.
NOBODY SHOULD SEIID HER AWAY FROM HER
MATRIMONIAL HOME.
BUT SHE MUST 1101' BE USED CARELESSLY AS
ONE USES RAIII V A ~ .
NOBODY MUST POWYSR HER UNNECESSARILY •••
, "
20. 9RUNMILA EXCLADIED. 'GOD WILL NOT LET
ME DO SUCH A TIIIMi.'
HE SAID 'l'RA? BE MOULD TAKE CARE OF HER.
HE SAID 'l'R&? BE MOULD TREAT HER WITH LOVE,
AND HE WOULD ftD'I' HER WITH KINDNESS.
. \.
HE THEIl MADDm I1IA.
25. AFTER A YDY u.G '!'DIE,
HE BECAlm u.B&PPY VI'l'H HER •••
... "
HE 'I'IIEREPORE S'I'AftED TO WORRY IWA.
IF SHE Dm a.E WING,
HE WOULD COIIPLAl::W '!'HAT SHE DID IT WRONGLY.
30. IF SHE Dm AWOfiIER 'l'HING,
HE WOULD ALSO cmlPLAIN.
" ,
WHEN IVA SAW 'l'IIAT 'l'HE TROUBLE WAS TOO MUCH
FOR HER.
\ ,
IWA SAID ALRIGHT.
u.
SHE WOULD GO TO HER FATHER'S HOUSE.
'1
1
35. AND HER FATHER WAS THE FIRST-BORN SON
OF OL6DOORE.
... I ,
,
HIS NAME WAS SUURU, THE FATHER OF IWA.
SHE THEN GATHERED HER CALABASH UTENSILS,
AND LEFT HER HOME •
...
SHE WENT TO QRUN.
,. , ...
40. WHEN 9RUNHILA RETURNED, HE SAID,
'GREETINGS TO THE PEOPLE INSIDE THE HOOSE.
GREETINGS TO THE PEOPLE INSIDE THE BOOSE.
GREETING TO THE PEOPLE INSIDE THE BOUSE.
, ,
BUT IWA DID NOT SHOW UP.
, "
45. THE FATHER THEN ASKED FOR IWA.
THE OTHER INMATES SAID THAT THEY DID Ror
SEE HER.
'WHERE HAS SHE GONE?
DID SHE GO TO THE MARKET?
DID SHE GO SOMEWHERE?'
50. HE ASKED THESE QUESTIONS FOR A LONG TrME
UNTIL HE ADDED TWO COWRIES TO THREE,
,.
AND WENT TO THE HOUSE OF AN IFA PRIEST.
, ,
THEY TOLD HIM THAT IWA HAD RUN AWAY.
I J
HE WAS TOLD TO GO AND FIND HER IN ALAIlA· S
HOUSEHOLD.
, I
WHEN HE GOT TO THE HOUSE OF ALARA, HE SAD>:
I /
55. 'IF WE RAGBA WOODEN OBJECT,
AND STRIKE IT AGAINST THE CALABASH.
"IWA" IS THE ONE WE ARE SEEKING.
·­
\ \­
LET US HAIL IWA.
I
IF WE TAKE RAGBA WOODEN OBJECT,
60. AND STRIKE IT AGAINST THE CALABASH.
IWA IS THE ONE WE ARE SEEKING.
, \
LET US HAIL IWA.
,
IF WE TAKE RAGBA WOODEN OBJECT,
AND STRIKE IT AGAINST THE STONE.
65. IWA IS THE ONE WE ARE SEEKING.
, ,
LET US HAIL IWA.
, ,
I
ALARA, IF YOU SEE "IlfA, LET ME KNOW.
,
IWA
"
IS THE ONE WE ARE SEEKING.
, ,
IWA.
, , , ,
70. ALARA SAID THAT HE DID NOT SEE IWA.
THE FATHER THEN WENT TO THE HOUSE OF
ORANGuN, KING OF THE CITY OF ILA,
I
OFFSPRING OF ONE BIRD WITH PLENTY OF FEATHERS.
.. "
HE ASKED WHETHER ORANGUN SAW IWA.
, ,
BUT ORANGUN SAID THAT HE DID NOT SEE HER.
,
75. THERE WAS HARDLY ANY PLACE HE DIDN'T GO.
AFTER A LONG TIME,
HE TURNED BACK,
AND INQUIRED FROM HIS DIVINATION
, "
HE SAID THAtt; HE LOOKED FOR IVA D TIlE
HOUSE OF ALARi.
,
80. HE LOOKED FOR HER D TIlE BOOSE OF AJERO.
, I
HE LOOKED FOR HER D TIlE BOUSE OF ORANGUII •

, "
HE FOR HEI! IN THE ABODE OF OGBERE,
IFA PRIEST OF OLOWO.
, ~
I
HE LOOKED FOR HER IN THE ABODE OF ASEEGBA,
,.
IFA PRIEST OF ~ G B A .
.
,
"
"" "
HE LOOKED FOR HER IN THE ABODE OF ATAKOMOSA,

IFA PRIEST OF IJESA.
, ,
BUT THEY TOLD HIM THAT IWA HAD GONE TO ORUN •

HE SAID THAT HE WOULD LIKE TO GO AND TAKE
HER FROM THERE.
THEY SAID THAT WAS ALRIGHT.
PROVIDED HE WAS PREPARED TO PERFORM SACRIFICE.
90. THEY ASKED HIM TO OFFER A NET,
,
AND GIVE HONEY TO ESU.
,
,
HE OFFERED HONEY AS SACRIFICE TO ESD •

WHEN ESO TASTED THE HONEY,
HE SAID, 'WHAT IS THIS WHICH IS SO SWEE7e?
L __\ \ , ,
95. ORUN"ILA THEN ENTERED THE COSTUME OF EGUMGU.,
,
AND WENT TO HEAVEN.
HE STARTED TO SING AGAIN.
ESO THEN PLAYED THE GAME OF DECEIT"
\ "
AND WENT TO THE PLACE WHERE IWA WAS.
100. HE SAID, 'A CERTAIN MAN HAS ARRIVED IN
HEAVEN,
IF YOU LISTEN TO HIS SONG,
HE IS SAYING SUCH AND SUCH A THING •••
YOO ARE THE ONE HE IS LOOKING FOR ••• •
IWA THEN LEFT (HER HIDING PLACE).
105. AND WENT TO MEET THEM WHERE THEY WERE
SINGING.
~ "" , L._
ORUNMILA WAS INSIDE EGUNGUN COSTUME •

l
l
110.
115.
120.
125.
130.
.. ..
HE SAW IWA FROM THE NET OF THE COSTUME,
AND HE EMBRACED HER •••
THOSE WHO CHANGE BAD LUCK INTO GOOD THEN
OPENED UP THE COSTUME.
.. ..
'IWA, WHY DID YOU BEHAVE LIKE THAT.
AND YOU LEFT ME ON EARTH AND WENT AWAY'.
tWA SAID THAT WAS TRUE.
SHE SAID THAT IT WAS BECAUSE OF HOW HE
MALTREATED HER
r
THAT SHE RAN AWAY,
SO THAT SHE MIGHT HAVE REST OF MIND.
, .."
QRUNMILA THEN IMPLORED HER TO PLEASE,
HAVE PATIENCE WITH HIM,
AND FOLLOW HIM.
" ..
BUT IWA REFUSED.
BUT SHE SAID THAT WAS ALRIGHT,
SHE STILL COULD DO SOM THING ELSE.
, .. "
SHE SAID, 'YOU QRUNMILA,
;:
"
GO BACK TO THE EARTH.
WIlEN YOU GET THERE,
ALL 'l'RE 't'HIWGS VllICB I BAYE TOLD YOO
NOT 'l'O DO,
I
!
. I
DON'T A'1"'I'DIPT '1'0 DO mEII.
BEHAVE WITH GOOD C B A R A ~ .
TAKE CARE OF YOUR WIFE,
AND TAKE CARE OF YOUR CRXLDREN.
FROM TODAY ON, YOU WILL NOT SET YOUR
.. "
EYES ON IWA ANY MORE.
I.
:

.
BUT I WILL ABIDE WITH YOU.
BUT WHATEVER YOU DO TO ME,
WILL DETERMINE HOW ORDERLY yOUR LIFE
WILL BE.'
'\
ACCORDING TO THE HOLY ODU VERSE WRITTEN ABOVE, ONE CAN READILY SEE
THE IMPORTANCE OF GOOD CHARACTER rR LIVING A SUCCESSFUL LIFE. ONE
MUST TREAT ONE'S CHARACTER LIKE ORE WOULD A SPOUSE. IT IS NOT EASY
TO MAINTAIN A GOOD CHARACTER A ~ ALL ~ . SOMETIMES ITS INCONVENIENT
TO MAINTAIN GOOD CHARACTER. SOMETIMES rrs NOT PROFITABLE. SOMETIMES
,
NOT POPULAR, BUT WE MUST REMEMBER ' I ' R A ~ IFA TEACHES THAT THERE IS A
DAY OF ACCOUNTING.
.... , , ,
OYEKU-MOGBE SAYS:
. ,
/ ,
AYE LOJA
,
ORUN NILi
.
'" , ..
A DIFA FUN OLODUMARE, AGO'nJN
.. I
OBA ATAYE MA TUU
I
, , ,
I
BEE DELE AYE
I
,

"
' ..
BEE GBAGBE ORUN
.,
I
AYE LOJA
, ,
ORUN NILE

, , \
E 0 JIYIN
, "
E 0 JABO
" /
OUN TI E RI
I
TRANSLATION:
THE WORLD IS A MARKET PLACE
...
IKOLE-ORUN IS OUR PERMANENT HOME

, ..
CAST DIVINATION ORACLE FOR OLODUMARE
• • • •
'"
IF YOU COME TO THE WORLD AND FORGET IKOLE-ORUN
# •
NOTE THAT THE WORLD IS JUST A MARKET PLACE
,
WHILE . IKOLE-OROIf IS OUR PERMANENT HOME
. .
YOU WILL ACCOUNT FOR ALL YOU HAVE DONE.
" " , ,
OVORIlf-GUNDA
/""
I I
"
ORUNHlLA NI KI EllIKENI MASE IKA
,,, "
NITORI A 1'1 RE ORUM

, " " "
BIlKA BA DE 'BODE ORUN,

, ,
A RO PELEPELE EJO.
I I I •
TRANSLATION:
, '\.
ORUNHILA SAYS NOBODY SBOOLD rRDOLGE IN PROFLIGACY OR EVIL,
I
BECAUSE OF HIS EVENtUAL DEPARTURE TO HEAVEN.
WHEN THE WICKED GE'I'S '10 'i'BEPORTALS OF HEAVEN
HE WILL FACE A SERIOUS
, ,,,
(FROM 9ROMNILA MAGAZrNE. JUNE, 1987, P. 34)
006 ' ,
NDA-MEJI
" ,
OORE KII GBB
,,' '" ,. , "
Bt=t=NI lltA ItII U DAIIU

" ''\, ", \ , J
ASOORE GrREDO BI EIII PA DAND OHON GBOGBO IBI
, ...
" ,,,' "
BEENI itO PA DAIIU••••••
I:
il
••
, , ," ,
'.
I
,
OORE L' OPE In itO SUlfWON.

TRANSLATION:
:
i :
GOOD DEEDS NEVER GO UliREVARDED
EVIL DEEDS NEVER REMAIIi UliSANCTIONED
i
i
, i
I
CONSTANT t-:OOD DEEDS WImOUT VISIBLE RESULTS MAY APPEAR AS A LOSS.

GOOD DEEDS ARE BENEFICIAL, EVIL IS NOT.
, ,,,
(FROM ORUNMrLA MAGAZINE, JUNE 1987, P.14)
• •

THE BOKONON / BABALAWO / BOKn
• • ¥
AT THIS POINT WE SHOULD CONSIDER THE DIFFERENT NAMES THAT ARE USED

BY THE FON AND THE ANAGO OF DAHOMEY, THE ANLO EVHE OF TOGO, AND THE

,
YORUBA

OF NIGERIA. HERE IS A LIST, WHICH IS UNDOUBTEDLY INCOMPLETE:
, ., \ ., \ \_'"
BABALAWO (YORUBA), FATHER OF SECRETS (BABA-ALA-AWO OR BABA-NI -AWO),
AND SOMETIMES AWO:
'\ , \ ,
(YORUBA), GRAND FATHER:
...
AWO-NON (YORUBA I F9N), POSSESSOR OF THE SECRET:
""'w
BOKO (FQN), A SIMPLE ABREVIATION OF THE WORD BOK9NON:
\ ,
BOKQWO (YORUBA / FQN) RARELY USED.
.. ,,, ..,
BOKQAWONON(YORUBA / F9N), BOK9NON THE POSSESSOR OF THE SECRET:
AFAKALAWO (EVHE)
...,
NUKANTp (FQN), THOSE WHO "EXCAVATE";
-
NUGBONON (FON), MASTER OF TRUTH. THIS IS ONE OF THE TITLES OF THE


BOK9NON AND IT IS RESERVED FOR THE GREATEST DIVINERS:
.... ...,
VAVANON (FQN), GREATER THAN US ALL;
Lbwo DUWONON (FqN) OR FALUWONON POSSESSOR OF
A DUNO:
"I,., _
AWOGBOGBO (YORUBA/FQN), THE BOK9NON (AWO) IS ALL. mIS NAHE IS RE­
".
SERVED FOR THE GREAT BOK9NON;
'\' " 04 "
AWOJ'OGUN (YORUBA), THE BOK9NON WHO "EATS· THE AMULETTES (OGUN);
\ ., 04
AWOZEGBONIGLO (YORUBA/F9N), THE BOK9NON WHO RAISES THE GOAT (AND
/ ,
TOUCHES THE HEAD OF THE FAVI / OHO'FA FOR THE SACRIFICE, BUT CANNOT
CARRY THE BEEF;
, , ... ..,
AWOKANKUKANGBE (YORUBA F9N), THE BOK9NON DIVrRES FOR THE (DEAD) AND
FOR THE (LIVING);
i
!
• •
, ,­
ALAFQSB (YORUBA) (RARE), HE WHO SPEAKS THE TRUTH NEVER SPEAKS IN
VAIN:
./..., .., , ,
AFA NON (FON), THE POSSESSOR OF FA (IFA).
, " " , ,.
OBALUWA OR BABALUWA (YORUBA), THE FATHER WHO COMMANDS THE FORCES.
r
THE TERN CAN ALSO MEAN THE ALMIGHTY GOD, THE BENEFACTOR, THE PRIEST
,
OF FA.
" ,., " ... "
THE TITLES OF ADUFE (YORUBA/FON) AND ARABA ARE CARRIED BY THOSE WHO

HAVE PIERCED THE MYSTERY OF IN DAHOMEY, BOK9NON WAS THE
.

ONLY BOKONON WHO CARRIED THESE TITLES AND HE DID NOT HAVE A SUCCESSOR •
.:

THE BOK9NON ALSO RECEIVES THE NAME THOSE WHO TRANSMIT
THE MESSAGE OF LIFE (DEITY). THIS TITLE EXPLAINS HOW CERTAIN PRIESTS
:,
ARE FELT TO BE PRIESTS OF "GOD ALMIGHTY-. AT THE CONCLUSION,DIALEC­
, , " ... I ,
TICALLY, FA (IFA) IS, HAWU (OLODUMARE), AND HAWU IS FA(IFA). IS IT
SAID THAT THE MESSENGER OF THE KING IS THE KING?
.j
,
.
'/
THE ANCIENT DECEASED BOKONON CONSULT FA (IFA) IN KUTOME(LAND OF THE
, ,
... ,.,...,
DEAD). THESE DIVINERS ARE CALLED BOKONON-LONTON (FON), THE DIVYRERS
OF THE "OVER THERE".
...
THE DREAM OF YAWOIKA
"I HAVE NEVER CARRIED THE BAG OF ANOTHER
"'"
BOKQNON
"
(BABALAWO). I HAVE
NEVER VISITED ANOTHER
-
BOKQNON TO ASK HIM TO TEACH ME
I
FA
,
(IFA). IT IS
ALMIGHTY GOD HIMSELF WHO TAUGHT ME WHAT I KNOW. (This occurred in
1914.)
••••WE SLEPT TWENTY IN A SINGLE ROOM. TWENTY MEN OF MY FAMILY, AFTER
THE EVENING OF A DEATH. ALL OF THEM WERE OLDER THAN I.
DURING MY SLEEP, I SAW FOUR ELDERS WITH WHITE HAIR AND BEARD, WHO
WERE UNKNOWN TO ME, APPROACHING ME FROM THE NORTH. EACH ONE HAD AN
OSUN IN HIS HAND, AND A MAT MADE OF BAMBOO FIBERS UNDER HIS ARM. THE
OSUN ( S) WERE WRAPPED IN WHITE CLOTH.
WHEN THEY ARRIVED NEAR ME, THE FIRST ONE PLANTED HIS OSUN NEAR MY
,
'HEAD, UNROLLED HIS MAT AND STRETCHED OUT ON HIS BACK. THE SECOND
ONE PLANTED HIS OSUN All' MY RIGHT, UNROLLED HIS MAT AND STRETCHED
OUT ON HIS BACK. THE THIRD ONE PLANTED HIS OSUN BY MY FEET, UNROLLED
HIS. MAT AND STRETCHED OUT all HIS BACK. THE FOURTH ONE PLANTED HIS
OSON ON MY LEFT, UNROLLED BYS MAT AND STRETCHED OUT ON HIS BACK.
THEIR BODIES FORMED A SQUARE, THE HEAD OF THE ONE AGAINST THE FEET
OF THE OTHER.
THEN, THE FIRsr OIIE,1180 LAY DAR MY HEAD, CALLED ME:
-YAMUU&!­
-AGO!· I aESPONDED.
-Kai'iUl7= nOOBE.·
AlII) I 8EPEATED: JIOGBE.
AT MY RIGHT THE SBCOMD a.E RAISED HIS VOICEi EACH OF THEN REPEATED
·THE NAME OF ONE OF ftIIE FDST FOUR DU " (ODU). AND THE FIRST ONE
, ~
C A L L E ~ ME AGAIN D 0ItDEIt 1ft) TEACH ME A FIFTH DU (ODU). AND EACH
FOLLOWED SUITE ONrLL ~ SYXTEENTH.
THEN THEY ROSE UP P80K THEIR MATS AND LEFT, PULLING THEIR ASEN
(OSON) FROM THE GIlOiMD, AIID ROLLING UP THEIR MATS •••
I WOKE UP ALL IN -rEARS. MY SOBBING AWOKE THE ELDERS WHO WERE
SLEEPING NEAR ME. -rIlEY ASKED ME WHAT WAS THE PROBLEM. I REPLIED:
I SAW FOUR ELDERS DESSED IN WHITE, EACH ONE CARRYING AN ASEN COSON)
AND A MAT. THEY PLAJrrED THEIR ASEN (OSUN), THE FIRST NEAR MY HEAD,
THE SECOND TO MY RIGII'r, THE THIRD AT MY FEET, THE FOURTH AT MY
LEFT. AND THEY LAY DOlIN FORMING A SQUARE AROUND ME, ON THEIR MATS.
, ,
THEY SHOWED ME HOW TO REPEAT THE 16 HOLY ODO, STARTING WITH JIOOBE,
~ , ,
THEN YEKU-MEJI ••• TELL ME, DOES THIS NOT ANNOUNCE SOMETHING BAD
FOR ME?
THE ELDERS: NOT AT ALL! NEVER HAS ANYONE SEEN A KUVITO (DEAD SPIRIT)

- ....,
DRESSED IN WHITE. THESE WERE, THEY SAID, B01{9NON (BABALAWO) SENT
, ,
FROM HEAVEN TO TEACH YOU FA (IFA) - THESE WERE ELDERS WHO SAID THIS,
AND THEY WERE EXPERIENCED.
QUICKLY, I WENT TO LOOK FOR THE NUTS WITH WHICH lfO MAKE ­ A GtJNMAGA
, " "
(OPELE), AND I HADE IT.
o • •
..
THEN, I RETURNED TO MY HOHE, AND REPEATED mE ODU(S) mAT THE ELDERS
....
HAD TAUGHT ME. MY ACQUAINTANCES HEARING HE REPE&'rIE '!'lIE ODU( S) ,
ASKED HE HOW I HAD ACQUIRED THIS KNOWLEDGE ALL -u..a.E &lID TREY MOCKED
HE. BUT I DID NOT HAVE A CARE. I OCCUPIED MYSELF SERIOUSLY WITH MY
,
ODU(S), AND THEY PENETRATED MY MEMORY.
THEN I BEGIN TO DIVINE LITTLE BY LITTLE, AND I BBC3ME A DIVINER.
LATER, I MET A BOK9NON
-
WHO WAS VERY WISE,AND I ~ GREAT WISDOM
FROM HIM.
I
r
-
"I DID NOT
HOW N.H. BECAME A BOKONON
- ...
BECOME ACQUAINTED WITH IFA
(PORTO-NOVO)
IN PORTO-NOVO, BUT IN NIGERIA,
I
I
I
!
IN A LOCALITY NAMED GEZE. I LIVED WITH THE HUSBAND OF ONE OF MY
MATERNAL AUNTS. THERE WERE NO
MYSELF WITH WORKrNG LAND.
BOKONON
.
IN THAT FANILY. I OCCUPIED
I HAD RECEIVED
FOREST, WHEN I
MY ItPpLI
WAS VERY
I ,
(ORI) AND MY FA IN THE SACRED
SMALL, AND TOO YOUNG TO UNDERSTAND WHAT IT
WAS ALL ABOOY.
ONE DAY, I LEFI' IIr BOllE TO GO TO THE MARKET. I MET A YORUBA WOMAN
ON THE ROAD. SHE was A SLENDER WELL SHAPED WOMAN. I DID NOT KNOW
HER. AS SHE APPJMMC'RRD FROM A DISTANCE, SHE SAID: WELL NOW! HELLO!
- AND SHE POY SCMit'iii18G III MY HAND: IT WAS A DAMI WHITE DEATH AND
I:
DAMI RED (Y.BESB WERE TWO STONES THAT ARE SACRED TO THE VODUN I
i
I
ow
DAN) •
;
I RETURNED HOllE, AIm vrruOUT SPEAKING TO ANYONE, PUT THE TWO STONES
I
IN MY. VALISE. SOBaY1ftES LATER, I WENT TO PORTO-NOVO TO VISIT MY
,J
FATHER. THIS -.s DAYS AFTER THE ENCOUNTER, NINE DAYS AFTER
THIS, I REfURaED GEZE. IT WAS THEN I DISCOVERED THAT MY VALISE
. !
I
WAS ENTIRELY BY TERMITES. I DID NOT PAY ANY ATTENTION TO THIS,
AND DID NOT hEWtla.
ON ANOTHER DAY AS I VAS GOING TO THE MARKET, I CAME ACROSS A MAN
WHO WAS SHORr AIm WELL PROPORTIONED, WHO SEEMED TO BE FON (DAHOMEAN).
HE SPOKE NAGa, ARD THE LANGUAGE OF THE "WHITES",GUN-GBE AS WELL AS
FON-GBE. HE ASltED ME: DO YOU KNOW ME? - NO, I DID NOT KNOW HIM.
THEN HE SAID: I-M GOING TO SHOW YOU SOMETHING. A BAD THING IS GOING
TO ARRIVE QUICKLY. AND HE TOOK A PENCIL FROM HIS POCKET AND A PIECE
- " ""'''' ,
OF PAPER. THEN HE TRACED THE SIGN AKLAN-MEJI (OKONRON-MEJI), AND HE
.. .
ASKED ME: DO YOU KNOW THIS SIGN? NO, I DID NOT KNOW IT. HE EXPLAINED
IT TO ME.
THAT MAN CAME FROM MAHI COUNTRY AND HAD PASSED THROUGH
HE ADDED: I AM CONTENT WITH YOU. I SHALL TEACH YOU MANY THINGS. THIS
FOR EXAMPLE, IF YOU ARE ABOUT TO GO SOME PLACE, AND IF A BAD THING,
A SICKNESS, OR EVEN A WAR IS ABOUT TO BEGrR, YOU SHALL PRONOUNCE THE
- ,
NAME OF AKLAN-MEJI, THEN YOU WRITE IT ON THE GROUND, OR IF YOU HAVE
A DIVINER'S BOARD, YOU WRITE THIS FIGURE rR CHALK PILED ON THE BOARD.
,
THEN YOU EAT AN OBI (KOLA NUT) AND SWALLOW IT vrru A LI'M'LE OF THE
POWDER AKLAN-MEJI IN WHICH THE FIGURE OF
- '
HAS rRSCRIBED.
... ,
HE ALSO GAVE ME SOME PHRASES IN THE YORUBA TO PRONOUNCE:
TIBI TI RILE NATURE IS GOOD AND BAD. ALSO E JIWO AKQ NI
LUKO AKPIDA, THE NAME OF THE DAGGER IS: THE DAGGER MOST NEVER ENTER
INTO A SCABBARD.
, "'" ,
THESE ARE TWO PROVERBS FROM THE ODU AKLAN-MEJI. AFrER BEARING ALL
THESE THINGS, I SPENT THE NIGHT VERY I RATURALLY FORGOT
THESE WORDS, THEY WERE NEW TO ME. BUT, THAT SAME FIRST NIGHT I HAD
A DREAM: I FOUND MYSELF FACE TO FACE WITH A All UIIDIOtIN TALL MAN, WHO
STRETCHED HIMSELF OUT ON THE GROUND, AND SUPPORtED BrMSELF ON HIS
..... " ...........
RIGHT ELBOW. IN HIS LEFT HAND HE HELD AN AGOWMAG&(OP¥LE), WHICH HE
. .
.
MANIPULATED. HE TOSSED IT ON THE GROUND, AND THUSLY, MADE ALL THE
, ,
APPEAR ONE BY ONE, FROM JIOGBE TO FU-MEJI. AS THIS PROCEDURE
PROGRESSED HE NAMED THEM ••• THE NEXT DAY I REMBMBERED EVERYTHING,
AS WELL AS THE PROVERBS THAT I HAD FORGOTTEN FROM THE NIGHT BEFORE.
BUT I HAD GREAT FEAR OF THESE SUCCESSIVE AND I HURRIEDLY WENT
TO THE HOME OF A ONE EYED DIVINER NAMED HORSU DOGIDA, IN ORDER TO
J
, )
'J
CONSULT FA (IFA). THIS WAS THE CHIEF DIVINER OF GEZE AND I TOLD HIM
SrMPLY: THAT FOR SOMETIME I HAD NOT BEEN ABLE TO SLEEP. HE CAST IFA

J
FOR ME, HE TOLD ME THAT I WAS BORN TO BE A DIVINER, AND IF I DID
NOT BECOME ONE, I WOULD NEVER HAVE REST IN THIS LIFE. THEN I TOOK
MY LEAVE.
THE FOLLOWING NIGHT, I DID NOT SLEEP. I RETURNED TO THE HOME OF THE
PRIEST THE NEXT DAY, AND HE DECLARED TO ME: YOU SHALL NOT DIE, GO
IN PEACE!"
••• ALTHOUGH N.H. NEVER APPRERTISED HIMSELF TO ANY DIVINER HE DID
OBSERVE THEM, AND A VERY QUICK MIND LEARNED MUCH FROM THEM.
\
AFTER THE DEATH OF HIS WHO WAS VERY OLD, HE BEGAN TO DIVINE
FOR CLIENTS. THEYVERE ALL SATISFIED WITH HIS. DIVINATIONS AND THE
ADVISE HE GAVE TREK. THE COMMUNITY OF PORTO-NOVO ACCEPTED HIM AS
A BONAFIDE AKD WEYER QUESTIONED THE SOURCE OF HIS MYSTICAL
AND SPIRI"1'OAL JUl(MI.JrDI3.
I,


--
• •
I
,
TERMINOLOGY
, ,
..,
YORUBA (ANAGO)
FON (DAHOMEAN)

ADRA, VOSISA
EBQ
,
-
OKPELE IFA
,
-
AGUNMAGA . . .
pSAMNI
ASEN
AKPO
ASRO

GBAADU
BLAVO
BOKONON
­

-
OIIOLODO
DU VIKANDO . .
001
DUWO OR GBANA
,
J
IPA
FA
,
, ­
IPA C}IIP KAN
FA ALO DOKPO

,
,
ODEDE-IPA
FAGBAJI . . .
,
I
AmPA
FAGBAN
I ,
FABO, FAF9
,
,

FADE
- ,
, - RAll-IPA
FANUN
, , ...
(FIRST GOAT)
FANUWIWA, HUGBONU FA
.
,
AKPO-KP,L,
FAKPO
, ,." ..,....,
OSU--IPA
-
,
/
FASEN OR ZON-SEN

, I
,
9KP9N-IFA
FATE
• ,
,
OIIO-IPA
FAVI . .
,
DA-IPA OR DIFA
KAN
-
FA
, ,
1m
KU
KUDIO

KPAJrnDA, -NEKUKPADA
-
OSUAKESAN
LEGBA AGBANUKWEN ­

.... ...
DO KO, XONNUKO VODON
. ,
OR AGBONUX9
SU
LEKA
.
-
/
IGBA-IFA
...,
LONFLEN
I
ILOIFA,
.
AGELE,ILOOKE
.
LOKPO

LQKPO, KPALAABA
~
NAWO OR KITI OKITI
KPOLI

IKPOLI
.
OR IKPONRI
-
...,
...
SOTIN
~ .­
OR SOKPETIN
,
IGIOSUN,YELOSUN
- ­
TANLUN TANLON
VOBLAT9 ADIBO
VODE IBO
NOTE# FROM MAUPOrL'S -LA GEOMANCIE A L"ANCIENNE COTE DES ESCLAVES.
P.P 218-219.
(
• •
" ",.. ,
THE KPOLI (IPONRI, OR ORI)
.
(ONE'S OWN HOLY GUARDIAN ANGEL)
., / " ..
THE WORD (ORI) IS COMPOSED OF TWO YORUBA WORDS: OLI,(THE
, "
SE WHO HAS CREATED THE HEAD). KPOLI OR ORI MEANS ON THE ONE HAND,

" ,
SPEAKING ABSTRACTLY, THE SIGN OR ODU THAT THE OMO IFA DISCOVERS IN
. .
, ,
THE FAZUN OR IGBO'DU OR THE "SOUL" OF THE PERSON. YET, SPEAKING
, ,
CONCRETELY, IT MEANS THE SMALL BAG OR POUCH WHERE THE FAVI/OMO'FA
. .
,
GATHERS THE SOIL WHERE THE ODU OF HIS HEAD HAS BEEN INSCRIBED.
KPPLI,
"
OP9RI, IP9RI, IPIN, ETC. SEEMS TO MEAN A PROTECTIVE
SPIRIT WHO RELATES TO A PERSON OR THAT IS IN SOME VAT SPIRITUALLY
CONNECTED TO THE PERSON. IT IS A SPIRIT WHICH HAs PRESrDED AT OUR
CREATION, AND AT OUR BIRTH AND HAS MADE US WHAT WE ARE.
,., , , ,
THE FAVI (9MP'FA) COLLECTS TWO OBJECTS IN THE THE
,
SIXTEEN SACRED PALM KERNELS AND THE SOIL WHERE THE ODO WAS INSCRIBED.

THESE TWO OBJECTS ARE PLACED IN A SMALL BAG, THIS IS THE KPQLI •
.
THE CONSECRATED PALM KERNELS ARE THE MALE SOIL WHERE THE
\
ODU WAS INSCRIBED IS FEMALE.
, ,
IN THE HOUSE OF THE PM9'FA, THE KPQLI RESTS OR THE !FA CONTAINER.
, ,
WHEN THE INITIATE GIVES FOOD TO HIS IFA AND HIS KPOLI (ORI), HE CAN
",
EAT THAT IS PRESENTED TO HIS IFA, BUT THAT WHICH IS OFFERED TO HIS
,
KPOLI (ORI) MUST BE OFFERED TO HIS WIFE TO EAT OR, IF HE IS NOT

MARRIED, TO HIS LEGBA.
" ,
THE COMPOSITION OF THE KPOLI/ORI VARIES WITH THE DIVINERS. ACCORDING

TO BOKONON GEDEGBE, THE COMPOSITION OF THE -BAG- MUST CONTAIN THE
FOLLOWING:
1. EARTH WHERE THE SIGN OF THE INITIATE HAS BEEN INSCRIBED. THIS IS
• ••
• •
, '
THE SYMBOL OF THE SE (ASE). CERTAIN HERBS OF IFA

ARE INCLUDED, THOSE
OF THE SIGN THAT WAS FOUND AND OTHERS: TEVIGAMI (pJpOKPOKPO) AND WEENA;
2. A LITTLE SAND, OR EARTH FROM THE BOTTOM OF A STREAM, LAKE POND OR
OCEAN. (THE SYMBOL OF COOLNESS).
,
3. EFUN (WHITE CHALK) THE CAUSE OF HAPPINESS FOR THE OMO IFA.
-
4. A LITTLE DANKI, EXCREMENT OF A SERPENT. (SYMBOL OF RICHES).
5. A PIECE OF WOOD, FROM THE MYSTERIOUS GILA.
THE OUTSIDE OF THE BAG IS DECORATED WITH COWRIES AND BEADS.
(
,
THE DEVOTEE KNEELS ON THE ~ N I (MAT),
AS SHOWN IN THE ILLLUSTRAT10N.
~
J ~ ' F A
(SPIRITUAL COMMUNION)
WITH ONE'S OWN HOLY GUARDIAN ANGEL
ADURA:
~ , ~
,
IFARQWAO. IFA PLEASE DESCD...
'-" .,
ELAROWAOO, ELA PLEASE BE PRESENT.
. . .
."" ,,'
BIO N BE LAPA OKUN IF YOU ARE IN 1UE OCE.AN•
.
~ ,
KORQMQWA PLEASECOML
", '\"
BI 0 N Bt: NILAJI 9SA IF YOU ARE IN MID-lAGOON.
, "
KOROMOOBO PLEASECOML
" .
., .,
"., '" ""
BI 0 N BE NI WANRAN OOJUMO EVEN IF YOU ARE AT "WANRAN' IN THE
. .
. EAST,
, '"
N BI OJU TI M9 WA. WHERE THE SUN RISES.
, " "", ,
TETE NI KO RO MO WA ELA. COME URGENTLY:):U.
. . .
HOW TO PAY HOMAGE TO ONE'S ORI

FIRST POSITION
REST THE BODY ON DEES
,
AND ELBOWS WITH THE
, " ,
PALMS TURNED IJPWAIlD. THEN SAY: ORI MO PE. ORI
MOPE. "
SECOND POSITION
IN THE SECOND POSmON ONE LIES FACE DOWN, WITH THE
, , " I
ARMS STRETCHED FORWARD. THEN SAY: ORI MO JUBA 0, ORI
. ,"
MO JUBA O.
I.
THIRD POSITION
ONE THEN ROLLS TO ONE'S LEFT SIDE WITH THE LEFT
", , '
ARM EXTENDED. THEN SAY: ORII MI, LA MI O. ORII MI LA MI, O.
FOURTH POSITION
ONE THEN ROLLS TO ONE'S RIGHT SIDE WITH THE RIGHT
~ , / ,."
ARM EXTENDED. THEN SAY: ORI, PELE, ORI PELE O.
. . . .
, ",
ATARl
, #
IWAJU
'" ,
IPAKO.
THE DEVOTEE DIPS TIlE FlNGEIIS OF TBI: LEFT BAND INTO A CONTAINER OF WATER THAT
" " "" ...
HAS BEEN MIXED WITH IYt:ROSUN THAT HAS THE fIGURE O F 1 J N - ~ TRACED IN IT. THE
" ", ",
DEVOTEE TOUCHES THE IWAJU. TIlE ATARLAND 1111: IPAK9.
j
I
j
]
1
j
,
J
. ~
~
"1
1
~
THE DEVOTEE TOUCHES THE TIP OF HIS I HER FINGER TO THE DIVINING POWDER IN
1
1
,
WHICH HIS I HER ODU HAS BEEN TRACED. THEN TOUCHES IT TO HIS I HER TONGUE.
\
THE DEVOTD: TIIEN SAYS:
, \" " " " , ", , " , ,\ ,
"ORI NIKAN, LO TO AlASAN BA R'OKUN. BI MO BA LOWO, ORI NI 0 RO FUN. ORII MI, IWO NL

I", ,\ I ,\,
ORI PELE ORI PELE! omPELE!"
'. .. ..
" "" ,
AFTER EATING TIR IYplOSUN THAT THE ODU HAS BEEN TRACED, HE I SHE THEN TAKES A
PINCH OF THE POWDER BElWEEN THE THUMB AND FOREFINGER AND MARKS A LINE
DOWN THE CENTER OF TIR FOREHEAD.
HOW TO HOLD COMMUNION
WITH ONE'S OWN HOLY GUARDIAN ANGEL
~ /
A WHITE SHEET
COVERING THE AWO
THE AWO SITS ON ,
THE ODU OF THE
A WHITE
AWO MARKED ON
OPON IFA
. .
THE AWO AND/OR THE '9"9 IFA
I
MAY LEARN TO HAVE CONVERSATION WITH HIS/HER
OWN HOLY GUARDIAN ANGEL, THE ORI APERE (THE SUPREME SELF) BY SITTING
ON A WHITE CLOTH WHILE COVERED BY ANOTHER CLOTH OR SHEET, A MARK THY.
\.
FIGURE OF THE ODU OF ONE' SHEAD. AS ONE CONCENTRATES UPON THIS FIGURE,
\, , , , ~
RECITE THE FOLLOWING INVOCATION TO ELA-IWORI SOFTLY:
, , " "
"'LA RQ! 'LA RQ! ~ L A RQ!"
" \,\ "
~ L A DESCEND! ~ L A DESCEND! ~ L A DESCEND!
'I
THE COMPONETS OF THE PRIMORDIAL ARCHETYPES AND THE COLLECTIVE
ANCESTRAL MEMORY OF THE
" , , / ...
OLORON-ELEDA-OLODUMARE
.. ..
1
...
ISESE
•••
WA
... " ", I "
(BABAIILA An ITAIiLA TI MBE LESE
. . ..
I, ,
OLODUMARE)
OUR DrYINE ARCHETYPES
. DAMBADA HWEDO
au. COLLECTIVE ANCESTRAL MEMORY
(THE GLORIFIED, aa.DRED DEAD AND DIVINIZED HEROES WHO DIED AS A
RESULT OF THE C87aCLYSMIC ENSLAVEMENT OF AFRIKAN PEOPLES, THOSE WHO
DIED IN AFRDA, 'ItiDSE 11110 DIED DURING THE "MIDDLE PASSAGE", AND
THOSE MHo DIED X. THE AMERICAS.)
, ... ,/ , ., I
AllQII BABA ATI AW9N-IYA WA
(OUR FAMILIAL DEAD. ALL THE DEAD IN OUR FAMILIES, THOSE WHOM WE
I
. I
KNOW; AND THOSE 1IBDII WE DO NOT KNOW.

• •
1.
2.
3.
4.
5.
6.
7.
8.
" ,
THE NAMES OF THE DIFFERENT ESU, AND THE VARIOUS ROADS
... .
(FROM IFA

OF CUBA)
.. .. -
ISU AKUELEYE
,,' " , " , "
E§U QBASIN-LAYE - TInS ACCOMPANIES ODUDUWA, AND LIVES WITHIN A
CALABASH.
" , " "
ESU AGBANUKWEN - THIS IS A SPECIAL OP IPA POR AwqN AWO. HE
CONTAINS DIRT FROM AROUND THE ROOTS OP A PALH
IKIN, A PIECE OF THE SKIN OF A GOAT, THE SCRAPING FROM THE HORN OF
, ,
A GOAT, AND A SMALL BALL OP HEN FEATHERS.TBYS ESU IS ALWAYS COVERED

WITH A CLAY JAR, BECAUSE THOSE WHO SEE HIM DIREC"l"LY CAN BE RENDERED
\... "" ,\', ,
BLIND. (THE FIRST THREE ESU PERTAIN TO THE ODO BABA EJIOGBE.)
.. " /
AYERU - MESSENGER OP IFA AND THE PERSONS WHO HAVE THE ROAD OF
,
IFA. HE CONTAINS THE BLOOD OF ALL ANIMALS.
"
ESU
"
IYELU - BOTO 9RUN, BOTO AYE.
,
HE HAS TWO PACES. a.E BELONGS TO
AND THE OTHER BELONGS TO THE DEAD. WHEN PRAYERS ARE ADDRESSED ,
,
HE DESCENDS FROM ORUN TO AYE. HE CONTAINS A OF A HUMAN DEAD,

"HOLY WATER", DIRT FROM THE CEMETERY, AND FRON 7BE DOOR OF A CHURCH.
'\ \. " " '
THIS BELONGS TO THE FOLLOWING ODU: QSA-LOPOGBE, BAHA ORANGUN,
", , "''''' " ",,' '/
OKONRON-FUN, OGUNDA-KONRON, OFUN-YEKU, OSE-oroRA, OGBE-FUN.
. . . . . . .
,,, " ,\' '"
ESU QBALUFE - THE OLDEST THE ODU ODI-WORI.
"'"" ,
ESU ANAKI - CONFIDANT OF IFA. THE GATEKEEPER OF THE CEMENTERY. HE
ORDERS AND SENDS, AND DISTRIBUTES THE WORK OF OTHER (HE
CONTAINS DIFFERENT KINDS OF MANURE, ONE IKIK, DIRT FROM AROUND A
, ,
PALM TREE WHICH PRODUCES THE IKIN MIM9, DIRT FROM THE ENTRANCE OF
, " "
CEMENTERY. THE ODU, OGUNDA-OTURUPQN).
, ,
\" I I " "
E§U THIS IS HE LIVES IN THE OPON IFA (THE - SPECIAL.
. .
DIVINING BOARD) • HE IS REPRESENTED BY THE POUR FACES ENGRAVED ON
,
I
..
THE IFA. TO CONSTRUCT THIS " A HOLE IS BORED IN THE OJU' "
,
I
\
,
I
OPON, THE ESE OPON, THE OJU KOTON, AND THE OJU KOSI. IN EACH HOLE
. .

.
,
ESU-JOBIONA
, " , / .

FU-MEJI OR OFUN-1IpL SOMETIMES ASKS FOR THE ERECTION OF A SPECIAL E ~ U CALLED
JOBIONA, wmca IS COMPOSED OF TWO LEGBA(S) OR E ~ U BACK TO BACK. THEY
REPRESENT THE lWO DIRECfIONS, EAST AND WEST, AND AT THE SAME TIME THIS IMAGE
, "
REPRESENTS MAWU AND LISA. THIS IMAGE IS PLACED AT THE SIDE OF THE OTHER LEGBA
IMAGES. THIS LEGBA PRonClS THE HOUSE FROM EVIL SPIRITS. OFFERINGS OF KOLA
NUTS ARE PRESENTED TO IT.
• •
A HOLE
HERE
HOLE
HERE
, ,
ESHU HERINL' AYE
" ,

" /
THIS ESU IS SPECIAI.. HE LIVES IN THE OPON IFA. HE IS REPRESENTED

I ,
BY THE FOUR FACES ENGRAVED ON THE 9P9N IFA•••
A HOLE IS BORED HERE
-
1
1
BORED
A HOLE BORED HERE
IN EACH HOLE ONE PLACES DIRT FROM THE ROOTS OF A PALM TREE. DIRT
, "­
FROM THE DIFFERENT PLACES.FOOR DIFFERENT HERBS, ONE FROM EJI-OGBE,
ONE FROM ' ' ' ~ " OYEKU-MEJI, ONE FROM "" IWORI-MEJI, AND ONE FROM ODI-MEJI, '" ETC

\.
ONE PLACES DIRT FROM THE ROOTS OF AN IGI OPE, DIRT FROM FOUR DIFFERENT
PLACES, FOUR DIFFERENT HERBS. ONE FROM EJI-OGBE, ONE FROM OYEKU-MEJY,
ONE FROM IWORI-MEJI, AND ONE FROM ODI-MEJI. WATER FROM FOUR DIFFERENT
PLACES, BLOOD FROM FOUR DIFFERENT ANIMALS, ADD ERO, OBI, AND IYEROSON.
f "" " , ./
RECITE THE AFOCHE OF QRUNMILA WHILE MARKING THE FOLLOWING ODU: BABA­
\. / ,
ORANGON, OKONRON-YEKU, OTURA-LOGBE, OSA-LOGBE, AND OSE-IROSON •
.
9. ESU OKUBORO - HE IS LIFE AND DEATH. HE IS A KING, AND WEARS A
SPHeIAL CROWN. HE KILLS OUYCKLY. HE CONTAINS SEVEN DIFFERENT
MINERALS.
10. ESU ALAYOKI - THIS £SO CONTAINS THE HEAD OF A COCK AND THE HEART
AND FEET.
11. ESU ECHEN IRIKE - ESU WALKS WITH OSAIN. HE CONTAINS A ROOT
OF THE IGI OPE, COCOYO, SCRAPING FROM AN IGI OPE, THE SCRAPING
FROM A CEIDA. THE ODD IS OGBE-TURUPON.
12. ESU AYE (AJE) - £SO IS MADE IN A LARGE SEA SHELL. IT CONTAINS
ONE IKrN. A PIECE OF TURTLE SHELL, OBI, ERU, IROSON, PEONIA, HEAD
OF A PIGBOR, APUCBE OP ORUNMILA, A FEATHER OF A PARROT PLACED INSIDE,
THE OP A PLACED OUTSIDE, DIFFERENT DIRT FROM DIS­
TINCT PLACES, PROM DIFFERENT PLACES. THIS ESU IS OFFERED THE
BLOOD OF ONE HUNDRED ARD ONE PIGEONS, FOR THE ONE HUNDRED AND ONE
ROADS OF THIS ENTITY. THE ODU: BABA EJIOGBE, OSE-BILE, OSA-GUNDA,
AND OFON-SA.
13. ESU ILE LOYA (L'OJA) - THIS ESU IS A VENDER OR A MERCHARY. HE
CONTAINS A STONE FROM A HILL, DIRT FROM A DIRT FROM THE
FOUR CORNERS OF A MARKET, WATER FROM A RIVER, SOME RUBBISH FROM
A MARKET. THE ODU: OBARA-MEJI.
14. ESU AWERE - THIS ESU LIVES ON THE SAVANNA. HE CONTAINS A SMALL
STONE THAT IS FOUND ON LEVEL LAND, HAIR FROM A HORSE'S MANE, THREE
SMALL STONES FOUND IN THE CRAW OF A PIGEON, AND THE TONGUE OF A
GOAT.
• •
I
r
A KNIFE BLADE
THE EYES ARE
COWRIES
lWENTY ONE COWRIES
AROUND THE BASE
THE MOUTH IS A COWRY
SURROUNDED BY F.SU MAlIS
ESUAWALABOMA
.
IN ADDmON TO A STONE fROM THE CROSSROADS IT MUST CONTAIN DIRT FROM TH
,
SPECIAL PlACES '11IAT D'A INSTRUCTS. THIS ESU REQUIRES THE FOLLOWING: ERU, OSUN,
OKU. EJA, oro. AGMDO. ORl, EFUN, OYIN, OTI, IIJOFA (?), LIMAYAS, OF THE METALS OF
, , /
1111: BIRlU OFno: AWO_THIS ESU IS BORN OUT THE ENERGY OF THE ODU OTURA-MEJI.,
13. ESHU KOKOGBO - THIS ESHU CONTAINS DRY COCONUT, BONE OF A FISH, FROM A SURROUNDING WALL
OR FENCE. 000: OSE-BILE..
NOTE: THIS ESHU WEARS A RED AND WHfff ALA
14.. ESHU MALE - THIS ELEGBA IS mE ONE THAT GAVE THE SACRED PALM KERNELS TO ORUNMILA, IN
UNION WITH ORUNGAN AND 0RISHA8l HE LMS Wffif A MONKEY. HE CONTAINS ONE IKIN, DIRT FROM THE
BASE OF A PALM lREE. SCRAPPI'KiS fJK)IlI\ lliE SAME TREE., A STONE FROM THE SEA, PREFERBLY THE
GARRASPOSA OR AKORAi..AD' OOU: 8A8t\ EJIOGBE, OGBE-DI. THIS ESHU HAS TWO FORMS: ONE FOR BABA
EJIOGBE, AND lliE OntER RJR OGBE-OI.
15. ESHU ALAGBANA - tE"'lJ(SI't 1lElONELY PLACES. HE HAS BEEN COMPARED TO ANIMA SOLA BUT
HE IS NOT. HE IS fROIl'1l£ SEA 1£ IS CONSTRUCTED WITH A STONE FROM THE SEA. HE CARRIES NINE
STICKS, HE ISGI\B'fllR£.-:J5AO. WHEN HE IS TAKEN FROM THE SEA. HE ALSO CONTAINS SAND FROM
THE SEA AS 'M:l.l..ASSEA.al. AlI'ONOLA PRODUJIOSA, CARDO SANTO, CURUJEY, BLEDO COLORADO,
ESCOBAAMARGA, 1lWi1t8Q().0IKiUI.l.A, EWE INA, BLEDO BLANCO, CHAQUECUECUE., SEVEN ATARE,
SEVEN AGUARDO. saat Aa1II\S. ROOT OF THE CEIBA AND CAJA.
l
16. ESHU ~ Y E - A WRY aDESHU HE IS MADE WITH A RAT. 000: OGUNDA-TURUPON.
i,
~
I.
'.1
17. ESHU B A ~ - tE~ Ii ALl. WAYS. 000: OYEKU-RETE.
I'
"I i.
iii
.,
P
18. ESHU Y1K1- TIE MOST a.urroNOUS, AND OF UNEXPECTED THINGS.
!
',i
.!
19. ESHU ODE MAZA (MATA) - lHlS ESHU WALlKS WITH OSHOSI. HE IS A HUNTER AND CARRIES A SMALL
ARROW MADE OF IRON. SCRAPPI'KiS OF VENISON ,A PIECE OF HORN OF VENISON (ANTI.ER), , FEATHERS
FROM DIFFERENT BIRDS. BlOOD FROM VARIOUS ANIMALS, DIRT FROM A MOUNTAIN, DIRT FROM LEVEL
LAND,WATER FROM THE DEW OFlliE lEAVES THAT GROWON A MOUNTAIN THAT WAS GATHERED IN THE
MORNING.
. _ ~
"
~ =
20. ESHU ALABONA - THIS ESHU IS OF THE ROAD, AND PATHS. O[)(J: ODI-KA.
21. ESHU LAROYE - REBELLIOUS AND MISCHIEVOUS. THE INSEPARARBL£ FRIEND OFOGUN. THE STONE
THAT HE CONTAINS CAN COME FROM A CORNER OR FROM MOUNTAIN OR RIVER. ETC.. HE ALSO CONTAINS
POWDERED SNAIL, POWDERED HEAD OF A DOG, OF A GOAT, OF A COCJ<, , OF A TURTLE, ONE IKIN,
POWDER OF AMAJA, ,THE EYE TOOTH OF A PIG, A PIECE OF CORRAL ORr FRON THE HOUSE OF YANSAN
(OYA),DIRT FROM A CRAB, FROM A CHURCH, FROM THE FO<JR ~ FROM lliE FOOT OF A HEN, DIRT
FROM A BULL, TWENTY ONE GRAINS OF ATARE, TWENTY ONE GRtVIS OF CORri, GIVE Tt-IREE JIIO JIIO WHEN
YOU GO TO LOOK FOR THE STONE, AND POWDER THE HEAD ANDllEFEAlHERS OF A VULTURE, THREE
PEONlAS, CARRY IT TO FEED THE FOUR CORNERS. THEN MAKE <>SAn­
22. ESHHU AGUANILEGBE - COMPANION OF OGUN. HE CONTAINS llEPOWD:R OFlliE FOOR FEET OF A
DOG, THE HEAD AND THE HEART. TH IS ESHU IS OFFERED OI'lLYllIATVIIOt IS OFFERED TO OGUN.
23. ESHU BELEAKE - THE KING OF BADNESS. HE CAONTAINS lHEtEAl>OFA1tIlIlE, SCRAPPINGS FROM
THE HORN OF AN ANIMAL, A RAT, A FISH, POWDERED YAM, A PECE OFABaE FROM A BOI.l., TI-lE HEAD
OF AN AKUKO, A PIECE OF COAL, AN DIRT FROM A DISTANT PLACE. 0IXl OGIE-RMRA.
24. ESHU BI YI - THE CHIEF OF TWINS. ONE OF THE MOST MISCHIEWXIS. OIXl<Xi8E-\VORI, OKONRON-MEJII
OSE-MEJI.
25. ESHU BERKE - THIS ESHU IS MET AT TH FOUR CORNERS.
26. ESHU OLU SAMA - IT IS MADE WITH PASTURIZED CRAB.
27. ESHU OBIOKE - THIS IS A UNIQUE ESHU. IT IS MOUNTED IN A DRY COCOtIUT. HE LIVES ON A MOUNTAIN
AND BRINGS THINGS FROM THE HILLS. HE CONTAINS ROOTS OFllEStRmS FROM A HILL AND A STONE
FROM A HILL.
28. ESHU MAKO
29. ESHU BARAKENU - THIS THE YOUNGEST ESHU. HE LIVES IN lHE lHIO<ETS. HE CONTAINS SEVEN
DIFFERENT MINERALS, AND A STONE FROM THE THICKETS AND REEDS..
30. ESHU BARAINE - HE WALKS WITH OSAIN AND WITH SONGO. HE corfTAl-tS PALM REEDS, AND COCOYO,
AND THE HEAD OF A TURTLE, AND A STONE FROM A MOUNTAIN.
31. ESHU AGUNAKUE.
32. ESHU KIKENIO.
Page30
I
quAnt (A.IE)
THIS qu IS MADE IN A IA.cE SA SlID' IT CONTAINS ONE IKIN, A PIECE OF
, "', '"
TURTLE OBI ERU IYplOSlJN. PEONIA.IIEAD 0 .. A PIGEON. AFOCIIE OF QRUNMILA. A
FEATHER OF A PARROT, PLACED INSIDE, AND A n:ATHER OF A VULTURE PLACED OUTSIDL
DIRT OR SOIL IS COLLECTED FROM DIFFERENT PLACES, WATER FROM DIFFERENT PLACES.
\ " " "' " " ",
THIS IS BORN THE ODU(S) DABA EJIOGBE, pSA-OGUNDA, AND OFUN-SA.
--
I
I
I
\
;
I!
'l
:
,
, I
""
BEADS OF QRUNMILA
\­ A KNIFE BLADE
COWRIES
THE MOUTH IS A
COWRY -\ _
FOREHEAD
ON THE
THREE COWRIES
.. -.
THE NECK
TEN COWRIES AROUND ...
n\'"ENTY ONE COWRIES
MARIMAYE
FROM
... " ",
OYEKU-TURUPON
. .
33. ESHU ALAEILU - HE IS VERY OLD. HE IS AN AWO. HE IS ONE OF THE BEST.
34. ESHU AKOKORIYE - HE IS FROM lliE LAND OF THE MINA.
35. ESHU OLONKI- THIS ESHU CARRIES OR CONTAINS THE HAIR OF A HORSE'S MANE, AND THE HAIR OF AN
OX HE IS FROM THE LAND OF THE ARADA. (POQUERIA DE CABALLO YDE BUEY), FISH, AGUADO, COAL ERU,
KOLA, OBI, IYEROSUN, (GUISASO DE CABALLO, DORMIDERA) ARAMU, ROSEJ\1ARY, VERBANA. ODU:
OYEKU-BARA.
36. ESHU LA BON] - ODU: OSE-SA.
37. ESHU LA META. - llflS IS OFllfREE ROADS. 000: IRETE-CHE.
38. ESHU KUALO - ESHO OFTIE P(J3lJ(: SQ(JARE. ODU: OGBE-KA.
39. ESHU ELU - lHIS ESHO IS ARARA HE CONTAINS DIRT FROM A CRAB, POWDERED YAM, SULFUR, ODU:
IRETE-YEKU.
40. ESHU LB.£ ORUUI- 0lXl1V\-8ARA.
41. ESHU AKI.FtO-laSESHO IS FROMlliE LAND OF THE MINA.
42. ESHU ERE - l1tISESHO 6 MADE FROM MUD. IT CONTAINS MAJA, RAT, FEATHERS OF A BIRD, ONE GIVES
J 10 J 10 AT nsMml.1lESTC>r1E IS FROMA MOUNTAIN OR SAVANNA. HE CONTAINS A PIECE OF BROKEN
CALABASH. EKO. A,BQPE OF EGON, ASlUG (A SHELL-LESS SNAIL), A PIECE OF YAM, DIRT FROM A TOMB, EKU,
FISH, AGUADO_ ODD: YONO).
43. EstKJ A'M:RE - tE LNES Ii lliE SAVANNA HE CONTAINS A STONE FROM A LEVEL PLACE, HAIR FROM A
HORSCSMArE1IEl'OICKEOFA GOAT, AND lliREE SJ\Wl STONES.
44. EstKJ A<:iBAI..OtKE - l1tIS ESH(J CONTAINS DIRT FROM lliE HOUSE OF VANSAN, A BONE OF EGUN. A
STONE- FROMTI£ EJf11WtCE TOTI£ HOOSEOF VANSAN, AND lliE FOLLOWING HERBS: PALO CAJA, PALO
RAMON, Al..GOIXlI"t(COTIO ClAL fUIIUt. yAtlTEN. CEEA. LALJREL VIRGEN. EKU. EJA. AGUADO. ATANA,
PEONlA, FEAlliEROFA'WLlUE tEWN.KSMIH TI£ E<iln.
45. ESHU AGOBARA-
46. ESHU ALAKETU - HE IS AKl"KitE aoMt- 0lXl
47. ESHU AKOKOYE - HE IS FROMTI£LAtlDOFMIY..
48. ESHU BIYE - HE IS FROM TI-fE LAtlDOFll-1E
49. ESHU EKILEYO - HE IS FROM lHE LAND OF THE OVO.
ESHU AGOMEYO - HE IS FROM THE LAND OF lliE M1NA
- -
-,
*.
, i
J
f
;
I
ESO AGaAN'UKWEN

A. INVERTED CLAY JAR. B. CLAY 80WL CONTAINING THE CLAY IMAGE. C. THE CLAY
IMAGE. D. FEATHERS. E. ASEN IOS1Jlll F. SIIAU. METAL PADDLE. G. A NEEDLE. H. A KNIFE.
/ /"... ,
THIS A SPECIAL E ~ U OF IFA I 9RUNMIIA. lit: IS THE DEFENDER OF IFA. THIS E ~ U IS THE
ANGER OF IFA HE CARRIES THE 11IINGS ONE OFFERS TO IFA TO IKOLE

ORUN

AND
,
PRESENTS THEM TO IFA.
1
,
1
\
.I
,
50. ESHU KETI - HE A MACHETE USER, A CCITlER. HE CARRIES A GARVATO AND A MACHETE. THE STONE IS
FROM THE SAVANNA.
51. ESHU OKIRI- 000: OBARA-WORJ.
52. ESHU BARAlAY1KI - HE IS FROM lHE LN"ID OF M1NA, AND ALSO OVO. A FRIEND OF SONGO.
53. ESHU AFRA - HE IS FROMlHEIN'tDOFMARA HE WEARS A BLACK AND WHITE CROWN.
54. ESHU MAKENO - HE IS ARARA
55. ESHU KENENO - HE IS ARARA
56. ESHU GOGORO - ODU: 0RJ't...R)S().
57. ESHU BAYI- El.A lHE
58. ESHU BANKEO - tE CAAR£S OI"E twmOF CARACOlES.
59. ESHU ARADl
60. ESHU OLOGBt\- tECDIOM'ISmR"IWlNAHI.L ROOTS FROM A SHRUB, ANDA STONE FROM A HilL..
61. ESHU BARAL¥IlJ(JIE­
62. ESHU AOiIW AaKf _
63. ESHU MARE - 11£11M...
64. ESHU()G(MCI
65. ESHU ARAI1Ol.. L
66. ESHU SOAYU.
67. ESHU YEJW m..oI£
68. ESHU I"fIAOE - 000: (RIC_I SO­
69. ESHU LAYIJERE _
70. ESHU RIUI"fBI.
71. ESHU TOSIN.
72. ESHU ONIBODE - 000: OGBE-MlIEa.FOFS S ....a»t. "DEEl£<B\ IS CXlMMISIOr'tED TO
SUPERVISE THE RETURN OFlltESPRTVD 2'1 AM1ERIAI...BODY.HE IS
THE GATEKEEPER OF OlOAN.
SPACE WIll NOT PERMIT ACONTUAllOtI OFlHE FORMSRlDEXPRESSIOI'tSOF ESHU, BECAUSE HIS
EXPRESSIONS AND MANIFESTATIOOS ARE II"fFll"fnE
THE MOON
",,, ,
\
IFE
.
..
...
...
...
.. .
..
..
.......
... ....
... ...
.. ...
THE ATMOSPHERE
THE INHABITED EARTH
THE DOMAIN OF THE DEAD
..
SOIL AT THE BOTTOM OF THE SEA
....... ...
'\,
THE FOUR ROOTS OF THE WORLD AND OF LIFE
THE WATERS THAT ARE INVISmLE TO HUMAN BEINGS
...
...
.......
.. .
,
AN IFA CONCEPTION OF THE UNIVERSE
THE-JlIGUIlE a£ww IS A SCHEMATIC VERSION OF THE UNIVERSE GIVEN BY THE GREAT
aoKONON G£DEGBLTHE EARTH AND THE SKY ARE BROUGHT TOGETHER LIKE A CLOSED
" CAlAaASB.. THAT IS CALLED "ODU", WHOSE COMPLETE NAME IS LIKE A CRY OF
, - ,
-
DI'STRI:SS: ODU-WA LA U KPE L'ODU
\
" (Y) ! UNKNOWABLE ONE SAVE US! ODU IS
SYNONYMOUS WITH THE CREATOR. ALL AROUND THE EARTH IS THE SEA.
, , , , ,
,
\ ,
o Dl-MEJI I W O R I - M ~ J I OYEKU-MEJI OGBE-MEJI
j'
/
. \'
.\
THE SUPERIOR REGIONS OF REALITY.
IKOLEORUN
.
"
.
, ,
IKOLEAYE

THE INFERIOR REGIONS OF ACTUALITY.
"THE SKY AND TIlE I:ARTII ARE lWO GREAT CALABASHES, WHICH HAVING BEEN CLOSED,
CAN NEVER BE OPENED_"
NOON
THE KONGO COSMIC CONCEPTION
(LUID OF 'IRE LIVING)
SUNSET
-6­
I "
-'0
, ....
IIZA YAYI SUNRISE
-6­
/
"
I '
SUN THE LIVING AND THE
-0''­
, ,
,
SUNRISE
AT THE RISING
AND SETTING OF THE
NSI A BAPWA
(LAND OF THE DEAD)
'0'-,,,
- -
_'oJ/_
, "
J
DEAD EXCHANGE DAY AND
" r "
NOON
NIGHT."

THE KNOWABLE ASPECT OF AN
INfINITY
THE
THIS IS UNDER THE
" , ,
OYEKU-MEJI •
.
COSMIC
INFINITE
EXISTENCE.
THE" .. f}NKNOWABLE -ASPECT OF
ULTIMATE REALITY
THIS COIISISIS OF AJ.L H _ .... OR Dfr(JyftD BY HUMAN
, , I ,
CONSCYOOSllESS. !IDS PAIU ...... ....U OF mE BOLY ODD ODI--JfEJI
" , .. , ,
i
AND THE BOLY ODD
A ca.cKPl' OF ..... ca.SCIOOSIIESS
AIID OS
!'O COSMIC CotrSCYOUSNESS
,
THE_VIaIlATlONS noMIK.QLE QRUN BATHE THE ENTIRE PLANET. THERE IS NO PART OIV'­
THIS PlANETTBAT IS INACCESSmLE TO mIS CELESTIAL ENERGY. THE KEY: TO KNOW
no: IUGIIT WORD, THE RIGHT LEAF, AND TO PERFORM THE RIGHT SACRIFICE.
, ,
IKOLEORUN
. .
/
\
I
1
\
,I
t
I
/ ,
AYE
PLANET EARTH
IKOLEORUN
. .
EACH PROPLE MUST SPIRITUALIZE AND SANCTIFY THE PART OF THE PLANET WHERE THEY
LIVE. ALL PLACES ARE EQUALLY HOLY, AND EQUALLY UNHOLY.
(lFA OF CUBA)
A SONG. SONG MillE MAKING AN OFFERING TO THE EARTH
GBOGBO GUANICHE. GBOGBO GCW'IIGIE EJJEUN OLODUMARE. GBOGBO GUANICHE I LE JEUN, GBOGBO
GUANICHE EJEUN O L ~
A SONG. S(J1G MillE CLEANING A PERSON WITH ANIMALS OR CENSORING A HOUSE.
SARA YEN-ILE BAKURO. SARA YEN-ILE IKU NLO
SARA YEN-ILE BAKURO, SARA YEN-ILE OFO NLO
SARA YEN -ILE BAKURO, SARA YEN-ILE ARO NLO
SARA YEN-ILE BAKURO, SARA YEN-ILE EYO NLO
~ YEN-ILE BAKURO. SARA YEN-ILE GBOGBO OSOBO NLO
A SONG FOR THE NANGAREO
OLUWO: NANGARE. NANGARE.
CHORUS: NANGAREO.
OLUWO:ARERE,AREREO.
CHORUS: NANGAREO.
OLUWO:
CACALETO. MOFOLORUN
CHORUS: NANGAREO.
OLUWO: OYOLOKUN MOFOYO.
CHORUS: NANGAREO.
OLUWO: AGOGORICA LAGUEO.
CHORUS: NANGAREO.
OLUWO: INATUTO BELEYE.
o-tOROS: NANGAREO. INATUTO BELEYE. NANGAREO.
TH IS IS REPEAn:D UNTIL ALL THE CEREMONY HAS ENDED.
: i
AN EBO TO THE FOUR CROSSROADS
.
" , ~
IBAARAIYE
, \' "
IBA ~ Y I N BABA WA
" " "," ,\,
IBA AWqN IYA MI OSORONGA. OLOGINNI ORU
'\ \
KIIBA ~ ~
I ~ ~ ", ,
ISE TI E RAN MI NI MO WAJE
.
\ \ , ,
ETUTU MINI TI KI ~ BA MI GBM.
, I , 11\ \ "
BI EKOLO BA JUBA IRE, D.E
.
AYANU
, \ "
MO JUBA KJ IBA SE.
.
B I ~ RI MI ~ Y Q ~ M I
SESE. OMQDE YO ME YE SESE
.... .. .. ....
THE OFFERING:
HONEY
SALT
ATARE (TWO PODS OF ALLIGATOR PEPPER)
ONE BANANA, CUT INTO SEVEN SLICES
ONE ORANGE, CUT INTO SEVEN SLICES PLACE THE OFFERING AT A CROSSROADS AT
MIDNIGHT.
,
THE QUALIFICATIONS OF A TRUE ADEPT OF IFA
~
"EVERY TRUE ADEPT OF IFA HAS COME TO THE REALIZATION THAT THERE IS BUT ONE
TRUE SOCIETY - THAT IS TIll: UNIVERSE - , AND BUT ONE BROTHERHOOD, COMPOSED OF
EVERYTIJING THAT MOVES OR EXISTS IN ANY OF THE PLANES OF NATURE.
~
THE TRUE ADEPT OWIFA HAS GIVEN UP FOREVER THE WORSHIP OF PERSONALITIES. WITH
HIS GREATER INSIGHT, HE UNDERSTANDS THAT THOSE WHO ALLOW APPEARANCES OR
EXPRSSIONS TO DETER THEM FROM THEIR SELF-APPOINTED TASKS ARE FAILURES IN THE
, , .
ESOTERICfiM OF THE TEACHINGS OF IFA. THE TRUE ADEPT OF IFA UNDERSTANDS THAT
BEHIND THESE DIVERSE FORMS THERE IS ONE CONNECTED LIFE PRINCIPLE. THE SPARK
OF TIll: "ORIGINADNG MYSTERY" IN ALL LIVING THINGS. MOST OF ALL, HE MUST LEARN
TO UNDDISTAND THAT THIS DIVINE SPARK SHINES OUT AS BRIGHTLY FROM THE BODY
~
OF A FOE AS IT IIOES FROM THE DEAREST FRIEND. THE TRUE ADEPT OF IFA HAS LEARNED
TO BE DIVINELY DlPt:RSONAL IN THOUGHT, ACTION, AND DESIRE.
, , ,
THE TRUE ADD'T ()17 IFA ENTERS THE IGBO'DU WITH ONE THOUGHT UPPERMOST IN HIS
MIND: "BOW CAN I AS AN INDIVIDUAL, BE OF GREATER USE IN THE UNIVERSAL PLAN." THE
,
TRUE ADEPT OF D1A IS EXTREMELY UNSELFISH AND IN EVERY EXPRESSION AND
APPLICATION OF THE POWERS THAT HAVE BEEN ENTRUSTED TO HIM, NO TRUE ADEPT OF
,
IFA SEEKS ANYTIIING FOR HIMSELF, BUT UNSELFISHLY LABORS FOR THE GOOD OF ALL.
NO PERSON WHO ASSU1D5 A SPIRITUAL OBLIGATION FOR WHAT HE CAN GET OUT OF IT IS
WORTHY OF APPLYING FOR THE POSITION EVEN OF WATER-CARRIER. THE TRUE LIGHT
CAN COME ONLY TO THOSE WHO, ASKING NOTHING, GLADLY GIVE ALL TO IT.
ADEPT WHO FEELS THAT HE IS "BETTER" THAN OTHER HUMAN BEINGS HAS RAISED A
~
BARRIER AROUND HIMSELF THROUGH WHICH NO LIGHT CAN PASS, FOR SURELY "THE
BEST AMONG US ARE THOSE WHO BEHAVE THE BEST."
,
SINCE THE TRUE ADEPT OF IFA IS NOT CRD:D-BOUND, HE UNDERSTANDS WITH THE
COSMIC ILLUMINATION OF HIS ADVANCE DEGRD: OF ADEPTHOOD THAT AS A TRUE ADEPT
HIS SPIRITUALITY MUST BE UNIVDlSAL: 8lJDINIA. KRISHNA. CHRIST, MUHAMMAD, ETC.
THE NAME MEANS ~ fOR DE DC'OGIOZIS ONLY 1111: LIGHT AND NOT THE LIGHT
BEARER. BE IS J7R£E TO W08SIIIP AT EVDlY SIIIUNE D' DE SO DESIRI':S. UNDERSTANDING
THE ONENESS OJ' SPIIUIlJAL DIJ'IB.
, ~ .... "
HE ItEALIZES THAT THE 9 ~ R U N - ELEDA - OLODUMARE - THE SUPREME DEITY; THREE
, "
STATES OF MANWESTATION OF WHICH, IN EVERY SYSTEM LIKE THAT OF THE YORUBA, IS
,
FOOVER NAMELESS, THE "IT", FROM WHICH EVEN THE SUPREME DEITY - 9L9RUN
DERIVES..•
,
LET THE TRUE ADEPT OF IFA STAND FORTH AND LIVING THE DOCTRINES WHICH HE
PREACHES SHOW TO HIS BROTHER MAN AND SISTER WOMAN THE GLORY OF HIS WORK,
. .
HE HOLDS THE KEY TO TRUTH; LET HIM THEN, UNLOCK THE DOOR, AND WITH HIS LIFE
, '....
AND NOT HIS WORDS PREACH THE DOCTRINE OF THE HOLY AND DIVINE QRUNMILA BARA
.
'\ , ,
AGBONMIREGUN WHICH HE HAS SO LONG PROFESSED•
.
, ~ " ,
ABORU ABOYE ABOSISE
~ . .. .
THE TRUE ADEPT OF IFA "HAS DISCOVERED THAT THE MOST POWERFUL FORCE WITHIN
THE REACH OF HUMANITY IS A CALM AND FOCUSED MIND. THE ADEPT REALIZES THAT
JUST AS THE "LIFE OF IFA

IS COOLER THAN WATER", HIS LIFE TOO, CAN BECOME LIKE A
PLACID POOL OF COOL WATER.
, ,
"AYE IFAJ'OMI LO"
,
~
THE TRUE ADEPT OF IFA KNOWS INTERIORLY THAT ULTIMATE REALITY CANNOT BE
/
CIRCUMSCRIBED BY THEOLOGICAL FORMULATIONS. THE ADEPT OF IFA REALIZES THAT
, ~ . . ,/ ~ , , ~ _ .
JUST AS THE BLESSED LORD ORUNMlLA IS THE OYIGIYIGI OTA AlKU -THE MIGHTY
. .
,,\ "
IMMOVABLE ROCK THAT SHALL NEVER DIE - HE TOO, CAN BECOME OYIGIYIGI OTA AIKU.
.
,
THE TRUE ADEPT OF IFA IS BEYOND THE LIMITING CREED OF RELIGIOUS BIGOTRY AND
DOGMATISM.
~
THE TRUE ABUT OF IFA DOES NOT DISPARAGE OTHER FAITH TRADITIONS, NOR CLAIM
,
SOLE POSSESSION OF THE TRUTH. THE TRUE ADEPT OF IFA DOES NOT ATTEMPT TO
CONVERT THE ABIlERENTS OF OTHER FAITHS.
,
THE TRUE ADI'.PT OF IFA IS AWARE THAT JUST AS THE PROVERBIAL BLIND MEN COULD
NOT ACCURAn:LY DESCRIBE AN ELEPHANT BY EACH ONE FEELING DIFFERENT PARTS OF
ITS BODY; LlKEWlSI:, SPIRITUALLY BLIND THEOLOGIANS CANNOT GIVE THEIR ADHERENTS
AN ACCDRAU AND ADEQUATE UNDERSTANDING OF ULTIMATE REALITY.
... " ,
AWON ARAAWAJU

(THOSE WHO HAVE GONE BEYOND)
" " ,
"THE AWON ARAAWAJU TAKE THE KERNEL OF 'RELIGION' AND REJECT THE HUSK."
.
TIll: SHELL OF LIMITATION
A DOGMATIC CREED
THE RELIGIOUS •••IIII."'ta,.
"WHOEVER ATTACHES HIM I HERSELF TO NAMES AND CLINGS TO CONCEPTS WITHOUT
r BEING ABLE TO SEE THAT THESE DERIVATIVE THINGS ARE ARE ONLY STAGES, SOMETIMES
!
BARRIERS, TO UNDERSTANDING, WILL STAY AT THE STAGE OF SECONDARY THINGS. THEY
, ,
CREATE AND REMAIN IN A SUB-CULTURE OF EMOTIONAL STIMULUS, FANTASY AND

J
QUASI-RELIGION." THOSE WHO BY THEIR DOGMATIC CREEDS HAVE CIRCUMSCRIBED THE
-ORIGINATING MYSTERY OR HAVE PUT LIMITATIONS ON THE ULTIMATE REALITY,
CONSEQUENTLY THEREFORE HAVE IMPRISONED THEMSELVES IN AN "EGG": AND BY THE
VERY NATURE OF THAT "IMPRISONMENT" THEY HAVE DEPRIVED THEMSELVES OF ALL
SPIRITUAL NOURISHMENT, EXCEPT THAT WHICH IS FOUND IN THE "YOLK" OF THEIR
LIMITING AND CIRCUMSCRIBING CREED.
~ "
ON THE OTHER HAND. THOSE WHO ARE KNOWN AS ARAAWAJU OR WON TI L9 JINA ARE
THOSE ADEPTS WHO HAVE STOOPED DOWN AT THE DOOR OF INFINITE WISDOM,
KNOWLEDGE AND UNDERSTANDING AND HAVE DISCOVERED THAT ONE CANNOT
CIRCUMSCRIBE THE ORIGINATING MYSTERY OF THE COSMIC TOTALITY. THEY HAVE
BROKEN THROUGH THE SHELL OF THE EGG OF FINITE DOGMATISM AND HAVE BEGUN TO
ASCEND THE LADDER OR STAIRWAY THAT CONTAINS AN INFINITE NUMBER OF STEPS
TOWARD AN UNKNOWABLE ABSOLUTE•
. - ~ . " \ ,
THE ARAAWAJU OR THE WON TI LO JINA
. .
,
(THE TRUE ADEPT OF IFA)
NOTE# THIS PAPER WAS INSPIRED BY-AND WAS PARTIALLY BASED ON THE
WRITINGS OF THE HON. MANLEY PALMER HALL, THE FOUNDER AND P R E S T ~
I
ORI IHO
(INDIVIDUAL CHARACTER
1
~ ~ ,
S'
OTI
'l'9
-
THE ABYSS
(THIS PHYSICAL WORLD)
"",I'. ~
IKOLE-AYE

/ ' / ,
ORI APERE
(THE HIGHER SELF)
I
THE TRUE ADEPT OF IFA MUST TRAVERSE THE GREAT ABYSS OF THIS WORLD
ARMED ONLY WITH TRUTH AND RIGHTEOUSNESS

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