Professional Documents
Culture Documents
STUDY OF IFA
BY
MEDAHOCHI K.
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(MOGBAKIMO FARATAlSUMI)
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ARABA
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AND
ii.
ACKNOWLEDGMENTS
WE ARE VERY GRA TEFUL TO CHIEF ADEBOLU 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
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IBAEYINIYA WA
IBAARAYE
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IBAENIYAN
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KJ EJEKJONIO YFMIO
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iii.
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
OU~
BODIES,
'
.....
iv
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,ASEORISA
.
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CHIEF 'BOLU FATUNMISE
ATIANTA, GEORGIA
U.s.A.
("
PREFACE
I
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.
",
"
...
,
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9RUNMILA ELERI IPIN, IBIKEJI OLODUMARE. ABORU! ABOYE! AB9~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
WORLD
1.
......
,/
WHO IS 9RUNMILA?
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A-J~-JU-OGUN, OBIRITI, A-PIJQ-IKU-DA
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OLUWA MI AMOIMOTAN, A-KO MO 0 TAN KO SE
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GBA 'T'ILE
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'T'ONA OLUFE LO
KAN ~OSO NI 0 KU, ORI RE NI
.- YAN-YAN-YAN; ILE AIYE DI OML AGBON
. . . : ,
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 OLUF~'S 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
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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".
~OWANDE SAID
.... ....
VISITATION AS ELA-IWORI, A PURE SPIRIT, THE PERFECT BEING. THE HOLY EMBODIMENT
OF THE WISDOM OF QLQRUN.
3.
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~ftES1JPREME
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sa. . . .AND ROOT, ITS ONLY DIVINE LINK WITH THE HOLY
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9L9RUN-~LEDA-OLODUMARE
TllATSINGLE ESSENCE FROM WHICH, IN THE SPIRITUAL WORLDS, EVEN THE HOLY
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-...JNE DEITY DERIVES; LIKEWISE THE ENTIRE INDIGENE FAITH OF ILU ENIA DUDU
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THE SPIRITUAL LEADER AND FOUNDER OF THE -IJQ QRUNMILA NIGERIA-, BABA FAGBENRO
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aYIOKU HAS POINTED OUT THE DIFFERENT ROLES OF THE HOLY ORUNMILA AS IT IS
...
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9RUNMILA AS KING
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ORUNMILA NI BABA WA 0 E
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(FA TO OBA 0,
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IFATO OBAO.
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THE MEANING:
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0RU1\~11LA IS
0 UR FATHER
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EL~RI IPIN---THE
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WITNESS TO DESTINY
DATE OF DEATH.
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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
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
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.
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15. ELA OMO OYIGIYIGI OTA OMI---ELA, CHILD OF A VERY HARD STONE
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17.
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OTOTO-ENIYAN---THE
PERFECT ONE.
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LOKE
'TA~E---THE
20. 9MQ
~NIR'---CHILD
OF ONIRE.
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~9GB9N---SMALL
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27. GBOLAJOKO---HE WHO SITS HONOR UP.
6.
,OSA-OTURA
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SAYS:
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OSA-OTURA
I KINI OTITO?
EMI I KINI OTITO? ORUNMILA
I OTITO, NI OLUWA ORUN
TI NTO,
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AYE. OSA-OTURA
I KINI OTITO?
EMI I KINI OTITO?
ORUNMILA
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AIR! TI NTQ
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OTIT?? EMI I KINI OTIT<l? 9RUNMILA I OTIT? NI IWA OLODUMARE. OTlT9 NI QRQ
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MAA ~E OTIT9 KI AWqN
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AGBARA-N~ AJULO.
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IRE-AILOPIN
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S'ODODO.
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THE MEANING:
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OSA-OTURA SAYS: WHAT IS TRUTH? I SAY. WHAT IS TRUTH? ORUNMILA SAYS: TRUTH IS
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THE LORD OF HEAVEN GUIDING THE EARTH. qSA-OTURA SAYS: WHAT IS TRUTH! I SAY:
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WHAT IS TRUTH? QRUNMILA SAYS: TRUTH IS THE UNSEEN ONE GUIDING THE EARTH. THE
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WISDOM OLODUMARE IS USING. BIG WISDOM. MANY WISDOM. QSA-GTURA SAYS: WHAT IS
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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:--..~.:"t~
7.
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.
, "
~SA-OTURA
SUPPORT OF THE DIVINE POWERS. WITHOUT AALWAYS SPEAKING THE TRUTH. WE WOULD
,.
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NOTE# THIS ODU RECITAL IS A QUOTATION FROM THE REV, D.pNADELE EPEGA'S "IFA
. "
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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:
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A~~DA.
MO JI. MO KI AK9DA. MO KI
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MO KI OKANLENRINWO IRUNMOLE.
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Al"lDItPATING THIS. THE BABALAWO KNEELS AND RUBS HIS HANDS TO ORUNMILAAND
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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.
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IWARERE
(GOOD
~RACTER)
~IWATUTUL
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--.
(COOLNESS)
(COMMAND)
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OMOLUWABI
(THE IDEAL HUMAN BEING)
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OGBE-YONU SAYS:
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IWA NIKAN L'O ~ORO;
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IWA NIKAN
MEANING:
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L'O SORO
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OTITO
(TRUTHFUL)
,00000
I~OORE
(RIGHTEOUSNESS)
(BENEFICENCE)
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SE RERE
,SE E FUN IRA RE
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GP I 8 . . . . ( GOOD CII&RAC'I"ER ) IS
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OF BAD CIIARAC'I'ER
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IFARADA ........--.-.
ASCEND IN ORDERO
ATTAIN (wARERE (GOOD
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S'OTITO S'ODODO; SOORE MAIS'EKA.
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THE MEANING:
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AWO, MA FI ~A IGBA GUN yP~. AWO MA FI AlM9W' WC! OMI, AWO ,MA IBINU YQ 9BE,
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THE MEANING:
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11.
~FARADA~
(FORTITUDE)
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SUURU
(PATlL'iCE)
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12.
O:RIXI 11'f4.
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IFAOGBOO
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OPITAIY ILE-IFE
OMOEIYIRE
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OMOEIYIRE
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OMO SAKfTIAGBOIY
EWIIYLEADO
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ERlIYMI LOWO
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OMO BOlAJOKO
MO KI 0 IYIKIAWOSI
.MO KI 0 IYIKIAWOSE
13.
EKE
. 0 TAIY'RAIY
INAIYA APEREMASON
'-
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AGIR! lLE OGBONABOLOWODIWERE
MARAIY
.
OLUWAMJATO BAlAYE
(404) 559-1920
14.
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OGBE-MEJI
MIMO
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A T'OKUN LA GB'ORI
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KERE
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YEMIDEREGBE. YEMIDEREGBE L'ORUK9 A P'OLOKUN.
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GBOGBOROGBO
NI MORIWO
.
. OPE YO J'OGOMO, IGBO 'DE IROKO 0 MA YO..
A
IK'ERE JO. T'AGOGO
0 MA YO,
T'EMI
YO T'EMI YQ. L'AKO. KE.
.
.
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NJE. TI YESI NI 0 YO'RI
. JU, DEDERE.
DEDERE ORAN OPE NI 0 YO'RI JU. DEDERE.
..
B'OKAN
. YO. A JA'NA'.
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DEDERE
ORAN
JU, DEDERE.
"OPE
.. NI 0 YO'RI
."
ORUNMILA NI K'A WON N'IBU K'A WON N'IRO. GBOGBOROGBO L'OWO YO J'ORI
K.I
K.I
K.I
K.I
K.I
K.I
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B'<?GAN YQ A JA'NA;
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T'EMI YO. T'EMI YO
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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.
, '"
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?
HERON;
NOTE# ACCORDING TO THE IFE DIVINERS WHO INFORMED WILLIAM BASCOM, THE ODU
-.
16
WHAT IS IFA?
"J
IN DAHOMEY, WHOSE REPUTATION EXTENDS FAR AND WIDE TELLS US: "BOK9NON
.J
G~DfGBE
DEFINE FA WITH POMP. EACH ONE LOOKING FOR A DEFINITION THAT INTERESTS, AND
\
THEIR CLIENTS, AND DOES NOT DO GOOD OR BAD. FA/IFA IS IMPARTIAL: HEIIT INFORMS,
AND HIS ROLE STOPS THERE.
" "
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 VODUN/ORI~A
FROM:-LA GEOMANCIE A L'ANClENNE COTE DES ESCLAVE, P.lS. B. MAUPOIL.l942.
17.
IS IFA A
""
VODUN/ORI~A?
WROTE IN RESPONSE TO AN INQUIRY MADE TO HIM BY MAAUPOIL IN 1935: "YOU SAY IFA IS
"
, ,
ORI~A
RIGHT ON THAT POINT, FOR HE SUPPORTED LIJADU. THEY BOTH SAY THAT IFA IS NOT A
.....
"
'
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SENT
BY HIM
TO THE
I QUESTIONED MY BABALAWO ON THE POINT AGAIN, AND HE MAINTAINED THAT IFA WAS
AN ORISA JUST AS
\
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E~U. ~QNGO,
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"
"
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 ~'DAL HAVE 8COME A PART OF TIll: SPIIU11IAL . .V Of mE OU!WA
_so
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'IR 'OYIGIYICI
OTA "AUar. "DIE IOGIIIY. 1MIIOVAaU: -.cIC mAT SHAll. NE'\"Dl
-BtJT AFA ISFA IS DD1WD AS 11IE tnUtU ASSEMR-Y. Of' ALL THE DEAD INITIATES,
.V
A GREAT
OF GENERATIONS,
-_*'
18,
ffi('li~. SPEAKING
0:
CUBA SPEAK:
THEO>F IFA
"IFA IS THE CREATION. KNOWLEDGE AND DESTINY OF THE LAWS IMPOSED FOR THE
RESOLUTION OF THE DIVINE POWERS OF THE TRIMONOGENIC UNIVERSAL LAW. WHICH
ARE 9L9RUN.
~L~DA
I",
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 OI(~"} '/
IFA.
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, IFA IS THE MYSTERIOUS WORK OF THE DEITIE(rWHERE EACH TIME THAT THEY
'_0
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"
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.
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
(~~~~L~S;~;HREE SUPREME
,-"
..
OLORUN:
OLORUN ALA -DEITY OF THE SKY - OLORUN
ELEWI LESE. THE ONE WHO
"
,
ELEDA : ELEDA ELEMI. THE DEITY OF LIFE. ELEDA OGA-OGO. THE SUPREME BEING OF THE
DIVINE GLORY.
THESE ARE THE ~CREATORS OF IFA. WHO FINAUz~t[D THEIR WORK OF THE
fOUNDATION OF THE CREATION. THEIR WORK WITH TB. WORD OF IFA. THIS IS THE
~~L'iG
L~-roLDI:.D TO
TO .an'
nus.
"IIIEY
-.w
.dlMgj ~ ~
1"'
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20.
WHO CJ\N SAY THAT THEY HAVE INVENTED ANYTHING ON EARTH, OR IN THE UNIVERSE
FOR THAT MATTER, WHEN
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
COMPARING
IFA IS LIKE
..
ABORU ABOYE
ABOSISE
,
"
. ..
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~-
\-
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!!~TS YOU. YOU STAND IN THE CENTER OF
THE STAGE, YOU ARE COMPLETE WITH ALL YOUR AILMENTS AND ALL YOUR CURES.
21.
ALL YOUR SPIRITUAL ALLIES, FRIENDS AS WELL AS EENEMIES, ALL DIVINE BEINGS BOTH
, "
~/
RECITALS ISSUED FROM THE M~OUTH 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!
..
/'
\"
,\
AFTER THE CREATION OF THE EARTH, QRUNMILA SAT AT THE MIDDLE OF THE ISLAND
\
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
\..'
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!
~,
, ,
AT -IINW-: A."D ,!KQNRQN! ." T -SSE: OG1JNDA! AT -NE-: AND VSA! AT -5"-: IKA! AT
II"
0 . . . - : AT -5-;
__
'"
on~
_~~i_:
.-\ND
..
""~
AT -NNE-: IRT! AT -SSE-: OS!:! AT ~,,; AND OIlAi"'GIJN! OR
..
'~"-
OF
.-.uns.
SiXliIIJIOF
.~
IIAIA
,+
r/'
" ,
,/.-')
"
",.23.
OKQNRQN-bGUNDA
ASSIGNMENT OF TIlE
CARDINAL POINTS
NORTtI
(IWOR!)
NNE
(0l1JRA)
NE ,
.!'M'-'
./
(OGUNDA)
(IKA)
WNW
(OSE)
..
t:NE
'
(IROSUN)
EAST"
(OGBE)
WEST,
vEKU )
(9
ESE .,
WSW
<9W QRIN)
<OFUN)
SE
ssw
~IRETE)
. .
SSE
(~
~--=--=-=---=-==============~============~
f,
24. j
I '1
I
I
I
I
I
I I
I I
I
,
ODI
'IWORI
, ,
..... 4.
9K9NR <?N
,9BARA
, '"
8.
I I
II
I
I I
OTURUPQN
,IKA,
12.
I I
I
I I
I
, ,
OFUN
, '" I
9Yro
I
I I
I I
I I
I :1
I I
I I
I
, , ,
3.
2.
, ,
OSE
OGBE
"OWORI
~
7.
I I
I
I I
I I
6.
,,,
, ,
I
I
I
I I
OSA
10.
,,
IRETE
9.
I
I I
I
I
I I
I
"
-OGUNDA
I
I
15.
5.
IROSON
I I
I
I
I
11.
1.
I
I
I: I
I I
I I
I .1
I
I
I
I I
I
I I
16.
I
I
I
I
I
I
I
I
I
I
I
I
14.
OTURA
13.
TWINS. )
25.
THE SIXTEEN GREAT ODO CORRELATED WITH THE FOUR METAPHYSICAL ELEKEIrrS
\,
OGBE-MEJI
"OBARA-MEJI
'" ~ ,
, "
, ,
OKONRON-MEJI
",
OTURA-MEJI
EARTH
'-
...
OYEKU-MEJI
,''''
J"
QWQRIN-MEJI
, , ,
~"
OTURUPQN-MEJI
, " ,
9SE-MEJI
o
, "
... ,
IWORI-MEJI
, "
~,
IROSUN-MEJI
"
'"
~,
OGUNDA-MEJI
"
~ \.
\'
IRETE-MEJI
WATER
\it
"
"
ODI-MEJI
OSA-MEJI
,
"
IKA-MEJI
\"
~,
OFUN-MEJI
26
....
",
......
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
27.
THESE THREE ENTITIES ARE:
I
,IRETE-MEJr
'"
/
I
, ., ,
OSE-MEJI
I
I
, "
IROSUN-MEJI
/
OR ATE-AYISUN
,'"
I,""
"
, , , ....
. . '
UDU
,.
CGlBIllAftc.s.
CALLED GADBGLIDO.
.....
'I'CIIE-LETE.
,
.. .
" "AIID
"OSE-IRETE
"~"~
DtftIt-osE
ARE ALSO
,
....
.....
1.
=INQN (FIRE)
2.
=AFEEFE (AIR)
3.
= OKI
4.
=AYE (EARTH)
,, ,
MASC.
FEM.
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
FEMALE COLUMN
MALE COLUMN
THE TWO TOP MARKS REPRESENT MALE AND THE TWO BOTTOM MARKS REPRESENT_
FEMALE. THUS:
FEMALE
I
I
I
I
I
I
I
I
MALE
III
29.
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:
ALL ODD NUMBERS APPEAR ON THE RIGHT OR MALE SIDE. AND ALL
NUMBERS APPEAR ON THE LEFT OR FEMALE SIDE.
OGBE-MfJI
HEAD.
,,
ODI-M~JI
"IROSUN-MEJI
"
, CONTROLS THE MENSTRUAL FLOW WHEN IT LEAVES THE BODY.
,,~
<?WQRIN-M~JI
CONTROLS THE HANDS AND THE FEET OF HUMAN BEINGS AND NUMEROUS
""
OKONRuN-MEJI
. , \.... '. CONTROLS THE VOCAL CHORDS AND HUMAN SPEECH.
~
OGUNDA-MEJI CONTROLS THE MALE GENITALS, THE PENIS. THE TESTICLES, THE SPERM,
.,
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.
IKA-MEJI CONTROLS THE THORACIC CAGE WITH THE EXCEPTION OF THE STERNUM.
\.
I"
. ,
"
"
.
I
'oSE-MEJI
CONTROLS NUMEROUS ILLNESSES, NOTABLY ABCESSES.
,
31.
,/
,/
OGBE-MEJI
~
(THE MOUTH)
(THE HEAD)
, ,
'\
/
9K<!NR9N-MfJI
HUMAN SPEECH)
.
I
lKA-MI;JI
OSA-MEJI
(THE THORACIC
CAGE)
\.
OGUNDA-MEJI
,
(THE HANDS)
(mE FEET)
(THE GENITALS)
32
,/
THE PARTS OF THE FEMALE BODY CONTROLLED BY THE HOLY ODU IFA
, "'
..... \
"
OTURUPON-MEJI
.....
I'
OTURUPON-MEJI
(FEMALE BREASTS)
,OSA-MEJI
" ,
..
-.
33.
,
TO EACH OF THE ODU THERE IS A CORRESPONDING SHORT INVOCATION:
, ,
1. J 10GBE (OGBE-MEJI I
WE HAVE CONSULTED J 10GBE, THAT THE ROAD OF DEATH DOES NOT OPEN TO US OH!
",
""
, "
,.,
3. WOLl-MEJ I (IWORI-MEJ I)
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)
WE HAVE CONSULTED DI-MEJ I, THAT YOU DO NOT CLOSE US IN AND CRUSH US, OH!
,\,
5. LOSO-MEJ I (IROSUN-MEJ I)
WE HA~ CONSULTED LOSO-MEJ I, THAT YOU DO NOT ALLOW OUR EYES TO BECOME RED (FROM SEEING
ACCIDENTS),OH!
HA\ CONSULTED WENLE-MEJ I, THAT YOO 00 NOT SURPRISE US. AND ~ US FlEE (rVIDTAKE ~
""
7. A8L\_ME.)l tQ&MA-IEJ I)
8. AKlAN-MEJ 1(QKQNRQI"I-MEJ I)
M I KAN AKlAN-MEJ I. EMI SITE SIt HOI"ITOrt I'W'I.N'I DO IE DO J UOI"t [Wi8E"IE ~!
, ,
9. GUDA-MEJ I (OGUNDA_MEJ I)
, ,
WE HAVE CONSULTED SA-MEJ I, ALL THE THE BIRDS CAN BE CAUGHT Wffii LIME, BUT NOT THE SORCERER'S
., ,
M I KAN IKAMEJ I,EM I DO GAN TO; HUN KUN NON DO GAN TO; BO NON Sf WOo
WE HAVE CONSULTED KAMEJ I, I HAVE DROPPED THE ANCHOR IN THE RIVER;; THE BOAT HAS DROPPED ITS
,
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
WE HAVE CONSULTED TULAMEJ I, THAT MY MOUTH (OR YOURS) DOES NOT CREATE ENEMIES!
"
M I KAN LETE-MEJ I, EM I KU NA KU KU VA UN O!
WE HAVE CONSULTED TCHE-MEJ I, THAT SUDDEN DEATH, AND SUDDEN SICKNESS, SPARE US!
, ,
XEKPA!
KU KPODO KU VI LE KPAN, GBE KPODO GBE V I LE KPAN, AlON KPODO AlON V I LE KPAN, GUDA-FLIGBE, WA
II
II
35.
CHILDREN OF LIFE, SICKNESS AND THE CHILDREN OF SKJ<NESS! OGUNDAOGBE! COME GIVE YOUR ASE TO
MY SACRIFICE! OKANRAN-OSA, DON'T BREAK THE HOOSE ON MY HEAD! ODIOFUN, IF DEATH LIES IN WAIT
FOR ME; CHASE IT! OSEOTURA, ALL THIS IS FOR YOU. THIS ALSO FOR THE EARTH, IT IS NOT IMPORTANT
WHERE ON EARTH ([HE EBO IS PLACED)!
ABORU ABYE ABOSISE!
"ORISA
... ,
"
,
T'O WA LATI IPILESE AYE YI
.Ow~A
~, ...
~
"""
T'O WA LATI ILA OORUN
' :"i T'O WA" LATI ............
IWO
b RISA
.
. OORUN
'" T'O WA, ,"
LA"
TI ,
ARIWA
b RI~A
.OwSA
~,...
,_, '"
T'O WA LATI GUUSU
,
"':'I.
' LATI
'- ' IKOLE
. . " ORUN
...
ORISA T'O WA
,
,...
ORISA
, T'O WA LATI IKOLE AYE
,,'
.....
II
.ORISA
, " T'O WAILATI
' OKUN
..ORISA
"" T'O WA" LATI ODO
...
,
I
...
...
...
"IBA SE!
.. "IBA SE!" IBA .SE!.
...
"
."
.."...
...
..
...
'"
...
....
"
,,,
"
....
....
......
....
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
I ,
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!
~
, ,
""
~
IBALUWO.
,
IBA JUGBANA.
"IBAAK9DA.
" , ,
,
IBA AS~DA.
"IBA
.....ARABA
" " TI MBE LODE IFE!
'
"
"IBA
" BABA.
" ,
""
" ,
IBA YEYE
.. "
"
.....
"
..
INSPIR ML MY MOIIIDt!
~.
AND
14.~
--7.
13.
4.
1.
1.
~NI
(MAT) 2.
, ,, ,
IRUK~R~
8.
...
\
\0
,.
CLIENT. 10. THE DIVINER. 11. IROKE (IFA IVORY OR WOOD TAPPER) 12.
~\o
"
'-....
~RE
'I"
" I,
,."
-ORIGUN HEREERIN
AYE/WEKEZO ENE LE
I I
I
'"
'
, ""
",
AYE/GBF~IGBO
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.
I~
~IBLE
REPRESER'l'S
"
,
WORLD IS DIVIDED IN TWO PARTS: OGBE-MEJI
~~
WI~
NIGHT.
,,'
"",
"
','
IWORI MEJI,
,,,,,
ARIWA
I
I
I I I I
I I I I
I
I
SPIRITUAL
'"
ILE-IFE
~
~
::c
~
~
~
>
::c
o.
1-4
<
4'<
:z:
0
:Ii:
,,
til::
IWO O~Rlm
II
II
II
II
II
II
II
II
"ILA, OOR
""
,0.
GREAT ROAD
II
II
OF LIFE
... ,
II
II
~
~
<
~
t~
Q
t!)
:Ii:
lo.
::c
~
I I
I I
I
I
I
I
I I
I I
~,
GUUSU
I
,I
43.
1//
OPON IFA
IFA TRAY
..
OLUHORON = OMNISCIENCE
, ,
ORI OPON
, , '\
, ,
OLUMORON
'\
'\
OLUMORON
CWO OTUN
,,, ,
CWO OS:IN
...
'\
ESE
OPON
,
..
\
~S'
"ORI QPqN!
,
OFO
'
..
1\
"
I....
/\"
,\",,1
. ,
44.
OJU 9P9N
" \
ALASELOSI
ALABALOTUN
"THE-ONE-WHO-PROPOSES
"THE-ONE-WHO-IMPLEMENTS
WITH-THE-LEFT"
WITH-THE-RIGHT"
, ,
"OKANRAN
ONA
MUNU
I
"ONA,
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.
... "
..
.. ..
"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
, ,
"
ON THE OPON
IFA CONTAINING THE IYEROSUN.
IF ONE PALM-NUT REMAINS, HE MAKES TWO
MARKS, BUT IF NOTHING REMAINS OR IF MORE THAN TWO
ALM-NUTS REMAIN
C'
orpus. P.II)
", ,"',
' ,
\
~,
'
ONE
MARKS
tIIIttI
THE AGUNMAGA OR
"
"
9P'L~
I
I
9P~L~.
(YORUBA) CALL IT
THE AGONMAGA OR
47.
'
9P~L~
IS
A~
THE ANAGO
CONSI~RED TO
BE
~ AND FEMALE.
OF ~ORY FROM THE
ITS END.
~TTACHED
TO ITS
!
..
..
...
"
oJ
THE SAME
.....
..
"
(OPELE)
, SO THAT THE MASCULINE BRANCH FALLS
..
IS AS FOLLois:
THE DIVINER RAISES TRB CRATN WITH ONE HAND, HOLDING IT IN THE MIDDLE:
1
WITH ~HE OTHER HARD BE ASSURES THE PARALLELISM AND THE SEPARATION OF
THE MALE AND FEMALE
~.
D~RECTED
TOWARD
,,, . ,
THE YORUBA BABALAWO
THE
BOKONON
THE VOHUKAN (MALE SIDE) MUST FALL ON THE DIVINERls RIGHT. THE
LECT~I
OUBLE MARK (I I ),
-J
. , ,.
"
'"
THE OPELE
IS READ OR INTERPRETED FROM RIGHT TO L FT. THE ODU REVE
'.
.,J
....
. .
.J?
,
I'
CONVEX
SIDE
f
FEMININE
CONCAVE
SIDE
SIDE
SIDE
\.
.".... . .'
.......-
\\
49.
THE
""
YOROBA
BABALAIIOS)
CAST THE
"
,
OPELE
WITH THE
EXTREMI~IES
I
TOWARD THEMSELVES.
I
I
,
II
fI:"3
'T
~,,,
COo
~Q
'\
" ,
FALLING
I
AN EXAMPLE OF A TYPICAL OAF:' (DIVINATIOrl
AND THE
ALTERNA'~IVES
EJI-OGBE
I
-"
... '
"
#l1li'
,.,.,,,,
E KO MI LEKA EBO HA KI NMO EKA EBO HA
..
. ,.
,..
KNOW HOW
" ,
MILWAUKEE, WI
MAY KNOW
50.
51.
,
AN EXAMPLE OF A TYPICAL DAFA (DIVINATION)
..
THE FIRST CAST OF THE OPELE DETERMINES THE ODU THAT IS TO BE READ,
..
.. ,
I
COWRIE
DU APPEARS:
I I
I
I I
I
I I
IRE
OR
BROKEN POTTERY
..OFUN-QTURA
'
INDICATING IBI
BEFORE ONE RECITES THE NAME OF THE ODO, ONE CASTS TWO
DETERMINE WHETHER THE ODO COMES WITH IRE OR IBI - FOR
\
ONE CASTS FOR THE RIGHT SIDE AND OGBE-DI APPEARS, AND
,
I,
..
TIMES TO
~XAMPLE'
IF
HEN CASTS
FOR THE LEFT SIDE AND OGBE-YEKU APPEARS, IFA DOES NOT
,
'\../,1
ODU BRINGS IBI. OGBE- VISITED uYEKU BEFORE HE VISITED
,
~ORE
DI; THEREFORE
I
I
I
I
\
I
I
I
I
, ,
OGBE-YEKU
I
I I
I
I
"
I I
I
I I
I
I I
I I
I
I
..
OFUN-OTORA
OGBE-DI
.. ,
WISHES"
RECITE A
rRSTANCE
ON THE
j
AND TAKE THE MORAL FROM IT AND ADVISE THE CLIENT.
~E
" '
CHOOSES INVOKE THE BABALAWO(S)
IN IKOLE ORUN TO
52.
MAY, IF HE
IN~PIRE
INSPIRAT~ON.OR SPIRI~AL
DETERMI~E
REVELATION.
THE SOURCE OF
ARE
VODZI BY THE EYRE/FON AND lBO BY THE YORUBA. THESE/OBJECTS
I
" , ,
TOSSED BETWEEN
" "
AN OBJECT REPRESENTING THE ...ORISA
"OPELE
, "
/,'
.;'
,/
SAY THAT OTURUPON-YEKU AND OSA-WONRIN COME
, .
IS CAS
OUT
ESTORS
TWICE. LET US
UCCESSlVELY:
II
53.
j
(2) SECOND THROW
I I
I I
I
I
(l)
FIR~T THROW
I I
I
I
I
III
III
III
I!I
!:
I I
I I
I.
I I.
(p)
~
//\
Q
a...
~:
'.,'
~
J.'
--,..
",
ARE PLACED ON T
LEFT SIDE,
SINCE
THE HAT.
ARE:
, ,
A DESIGNATED OBJECT.
THE DIVINER AGAIN SEPARATES THEM. THIS TIME HE PLACES
BOIfEOF
DIVINER
",
CASTS THE OPELE
TWICE BETWEEN THEM. THIS TIME
,
,
'.-LI
54.
LOSO~APPEAR
"J
AND IKA
OGBE-~~RA
i
i
(1)
FIR~T THROW
i
I. I
I
I
I
I
I
I
I
I
I
I
I
I
I
I
T IFA "REJECTS
ON THE RIGHT;
"
, , ,
~A.
SIDE, LEAVING
I I
I
I
I
I
I
I
(1)
RST THROW
I
I
I
I
I
I
I
I
I
I
I
I
I
I
""
TIME QK9NR9N-MEJI
AND
, "
9P~L~
"
55.
...... ,
OGBE-BARA
APPEAR
I"
...
SUCCESSIVELr 9K9NR9N
",.
,
"
MEJI
IS SUPERIOR TO OGBE-BARA.
IFAI THEREFORE "REJECTS"
HE COWRIE
ON THE LEFT AND "ACCEPTS THE OBJECT ON THE RIGHT WHICH INDICATES
THAT AN
" " ,
ORI~A
i
:
HAS TO BE APPEASED.
I
,
AN ORISA HEI MUST
\.'
'
NOW
FIND WHICH ONES. ONE WAY TBYS CAN BE DONE IS TO PRESEN~ A NUMBER OF
CATEGORI~
ARE:
i,
OF SPIRITS
sroNE
REPRESENTING THUNDER
... .......
THE OPELE
IS TOSSED BETWEEN THEM IN THE SAME .WAY THAT WAS ILLUST ATED ABOVE.
ORI~A
IMBALANCE IN THE CLIENT'S LIFE, ONE PLACES THE OBJEfTS THAT HAVE
B
SELECTED TO REPRESENT THE DIFFERENT ORI~A IN TWO ROfS AND CASTS
THE
,
OPELE TWICE BETWEEN THEM, IN THE FOLLOWING MANNER: )
(2) SECOND THROW
I
I
I
I
I
I
I
I
, , ,
"
ON THE FIRST TOSS OF THE OPELE
LOSO-WONRIN
,
,
..
I
I
I
I
FOLLOWEDBY
"
" " LOSO-WONRIN IS DOMINANT. IFA, "REJECTSOBARA-ATE.
I
I
I
I
I
I
I. I
I
I
I
I
TWO OBJECTS ON
RESENTING THE
SIDE
\
THE OPELE IS
EXAMPLETHAT
...OGUNDA-GBE
" "
"~nrDA-GBE
'"
IS THE
"REJECTION"
.,
57.
ORIN ORISA
"ASE
'''-'
ORl:sA L'ENU MI 0,
"ASE .."
~
ORISA
I
I
L'ENU MI.
~~ ORISA L'ENU MI 0,
AsE
bRiSA
L'ENU MI.
ITA BA WI
IRdNMoLf:
U GBA VI 0
, ...
"
j
i
GBA O.
"-
E wowo
'rosA L'ARA MI O.
..
.. ,
. . ,.
...
....
E WOWO 'RISA
, L'ARA MI.
j
I
i
j
i
I
!
58.
" /
A PRAYER
USED BY THE BABALAWO
...
(IFA OF CUBA)
/
"IBA OLOFIN
.
.
\
"
IBA
BABA"
...
,/
<I
" YEYE
IBA
I
"IBA"
.;
"
"IBA"
"IBA"
'"IBA'"
....
"IBA
,
AK9DA
A~~DA
..
" " "
ORISHABI
ORUNGAN
ARAMBO
....
\.
IBA IRUNMOLE.
, ,
" "
IBA GUAMALE (IBA
"IBA"
,
IGBA'MAL~)
.;
"IBA
"
FAUNI OLOGUANIYO
"IBAYEN
"
...
......
"
"
,IR~T~
'" "
DUMARE
'\
"
59.
./
"
/"
PEPA ESHU BI
~BATOLA
LA CHrRA KAXYMILIANO
, I ' , ,,,,,"
TO
BABALO~A,
./
IYALO~A,
"
A~~
,/,
BABA,
OLOSA~
A~'
TI
/ ..
MB~ L~~J
" "A~'
TETE,
OLODUMARE
'"
...
ASE ELEGUA
"ASE OGUN
, " DERE ARERE IRE BAMBA LO KUA
, .
ASE
OCHOSI ODE
KATA TESI
I
...
"
".
... ......
A~~ ~BATALA
.....
ASE
ORI~A
, ,
....
...
,
ASE SONGO KABrYESILE ELU KO SI
..
.....
..
---~---
_.-----------
--~------
61.
...
"
",,
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,
;'
. -,..,
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.
;'
/'
"
63.
7. OBARA-MEJI.
ADIFA FUN OLOMO A GBO LEND BI AGOGO TI YIO SOFIN ORAN KAN TI
SONG:
8. OKANA-MEJI.
OKANA MEJI MEJI, AVO EDUN, NWON NI EDUN KO NI NIKAN RIN. ODIFA
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,
SONG:
OTI
~.
on GDODON ,
10. OSA-MEJI.
TI 0 DA CBlkElE RI 0 VA RO SILE SHIKEWA. ODU YI NI OTE ODE OTA.
ORUNMILA.
SONG:
11. IKA-MEJI.
ERIGI AWON NI ODE IDO, ILE MBA LOTON, AGBA ON WON NI NCRE GBO,
SONG:
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:
13. OTURA-HEJI.
ENITI BABA NIGUAJU, TO BABA ENI ICHE ADIFA FUN BABA IHALE.
SONG:
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:
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
,
. ..
"\\
',",'"
"
. .
;';1. A DAA FUN WON NI AGBAYIGBO IFE FO BIIGBA. ANI TANI YOO BA'NI TUN AYE SO BI
/
,,/,
..
..
"/'
..
" " ,
...
IGBA? A RANSE PE OLOTA NI'LE ADO. KO BA'NI TUN AYE IFE SO BIIGBA. 0 DE KO LE SEt
. .
,
,,.
,
"
"
"
"
, ...
SEE.
. BEENI
. . ADO NI'LE IFA. .OWO. SI NIILE ETU. A RANSE
. . PE OGUN LODE IRE. KO WA BA'NI
TUN AYE IFE
SEE. ENIYAN
GBE SIIDURO. OJO KO RO:
. SO. BIIGBA. 0 DE KO LE .
..
. EBI DE.
1
/'
..
. .
",
" " ,
I\.
ANI Kl A RANSE PE ERlNMI LODE OWO. KO WA BA'NI TUN AYE IFE SO BIIGBA: 0 DE KO LE
/,
I"
I"
" ,
''''
"
,\
.....
'
,\
IF~
I I '
,
' , ' LODE IYINDE. LABERRINJO LODE IDO. JIGUNRE LODE OTUNMOBA. ESEGBA
OBALUFON
.
.
..
.
.
..."
, " TlOKO WON LO SI'GBO,
\ASADA
,ODE ...IJESA.
", AKODA
AWO EGBA:
EGBA.
.
,..
."AWO
.. .' " NI'LE" IFE..
ASEDA
NI'LE
IFE. ,
WON WA BA'NI TUN AYE IFE
. ARABA BABA WON
.
.
. SO. BIIGBA.
\
"
...
,,,,
...
",
Kl
. .,
,,,
,,,
.. .
...
,,,,,
..
...
EYELE MORO ESELU.IGBIN MOJO APAKO. WON DA FUN L'AGBAYIGBO IFE. NIGBA AYE IFE
",'\
,~\
...
..
..
...
,\,
,
IMORl M IJESA.
AWO OKE IJERO.
.. OGUN AWO ODE ALARA. OGBON
. . ENITAARA
.
" "WON
, NI KETU ...AWON
AWO ESEMOWE.
BABA
.. . OBOLEBOOGUN
....
.
. .SEE
FO BIIGBA WON SEE TI WON KO LE TUN AYE IFE SO BIIGBA. A RANSE PE OLUl\lO AWO ODE
'\'"
ODUDUGBL'~UDU
~AA
'\
IF~
S? BIIGBA.
,..
,. , \ ,
..
/ ,
"
A TUN RANSE PE AKONILOGBON. A BE'WE PE AFONAHANNI. Kl WON WA BA'M rr~ .-\ ,P IFE
",,,
~,
.
.
, "
'"
..
,~
...
, ... ...
,...
"
"
'
"
"
~
AGIRI-ILOGBON. OMO TI ABI LOKE ""fASE. MBI OJU TlIMO WA'\'L AFt OUN
. . . .
~II
NI~:\ L'O u:
.
.
,
, .... " " " ,
,
TUN AYE IF~ S9 81 IGBA. 9T9TQ-~NIYA1'4 DE. 0 NI KlNI A PE OUN SI! A 1'41 A PE IWQ
,~>T~>T9-pHY
\' " AN KO.O NI OUN KO\FUN
, , PI:.
, W,?N, NI ~E "'"
"
,
Qaq;~ NI FUN 'PE F'QKA. 0 NI EMf KO
,,\
67
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 W~N LC? SI 'GBO ESELU, EF9N YA. W9N LQ SI LUJU APAKO. EYE KEKEKE
YA L
1 S'ALE.
, ,
"'"
SILE ODO OML AJA YA LO SILU lLAJA, AGUTAN YA LO SILU ILAGUTAN. GBOGBO ERANKO
,,'
",
YA LO SILU ERANKO. ENIYAN YA LO SI ILENIYAN.
t
..
,
NIJO NAA NI A SIILI: YA A
SINA YA.
ODIOE FIRIFIRI SILE EGUN YA, ASO GBOGBO YA KARAKARA, BAsA NI 0 DI AYANU, MO NI 0
,. "
""
, ..."
," .
" :\~~
.
"
"".
". ." . ,
" " NIBI
"
,
PMQ TI ABI LOKE
OJU TI MO WA'YE. 0 NI
PE
. ."
~"
A DA FUN
OLOFIN-AJALAYE, A DA FUN OLOFIN-AJALORUN, ATI OLUWA MI AGIRI-ILOGBON.
..
'TA~~,
BIKO~E
AR'EWI:~UWALU,A
LO WA EWE ALASUWALU WA. AMU EYI WA, ONI KII SE OUN. A MU roBUN WA 0 NI KII
S'OUN. 0 NIKI
ALAL~UWALU WA,
NKORlN:
. .
"
\'
68.
"
, ,
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
. .
WE SENT FOR ERINMI FROM OWO. HE CAME, BUT COULD DO NOTHING. YET
I
. .
ADO IS THE ABODE OF IFA. AND OWO IS THE SEAT OF WISE ETV. WE SENT
"
IF~.
IF~
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
OF~.
,,,
..
, /
"
FOR OGUN THE PRIEST OF THE ALARA, OGBON ENIT AARA. TIlE PRIEST AT THE
. . .
,,,
,I
, , ,
f:NIYAN THE PRIEST AT THE TOWN OF ARUFIN, FOR HIM TO COME AND SOUND
. .,
"
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
. . ,..... ""
...,
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
ALA~UWALU
~\l'OTHER 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.
ALA~UW ALU.
ALA~UW ALU.
~I
~.
I:
ON THAT DAY, RAIN FELL DOWN FROM HEAVEN, THE DOMAIN OF IFE WAS
,ijir
"
THE HOLY ODU OGBE-YONU
SAYS:
''''
" L'O, SORO
IWA NIKAN
." O.
'"IWA NIKAN
" L'O" SORO.
o
" ,
"
'"IW A NIKAN
\
,
L' '0 ~ORO O.
\
Ii. '
I"
!
THE MEANING:
'i
'j,
;
-I
:I,.
,
IN
IF~CITY.
,/
KA MU RAGBA TA IGBA
"
""
,.... ,
IWALA NWA
,IWA'\
IWA
'"
'" / TA IGBA/
KA MU"" R AGBA
, ,
IWA
",'"
IWA LA NWA
'
,IWA"
KA MU RAGBA KA FI TA OKUTA
"IWA,
,IWALANWA
,"""
"IWA"
,
"" ,,'
" , ,
.."
B~NI
LOWO BI 0 NIWA
OWOOLOWONI
\
"
IWA
, , """
IWALA NWA"
"IWA '"
""
. ',,,"
. .
OMOOLOMO NI
..
IWA
"
,,,, "
IWA LA NWA 0
"IWA
.....
"
\\
/,
'"
",
ILE ONILE NI
\
"
IWA
"
, -""
IWALANWAO
'"
IWA
THE MEANING:
GOOD CHARACTER
:j
GOOD CHARAClER.
r
I
l-
I
II
"
EVERYBODY HAS BEEN SEEKING IWA. IT IS SAID THAT IWA IS THE MOTHER OF
COUNTLESS CHILDREN.
"
...
GOOD CHARACTER IN IFA LITERARY CORPUS QUOTES MR. MODUPE ALAnE IN HIS
"
,/
"
;'
I
,
"IWA.
...
"
"
"IWA.
;'
....
5. KA HU RAGBA" KA FI TAKUTA,
.....
"
IWA.
,"
'"
....
""
"
...
;1";'
',,'
NIGBA TI ORUNHILA
YOO KOOKO
GBEYAWO,
,
I
I
," ,
..IWA,
"
SI REE,
,
,
\ I
"
SUURU LO BI I.
,
,
, ... ... , I
I
... ,
, "IWA
"
NIGBA TI ORUNHILA FEE
GBE
NIYAWO,
, I
...
"IWA...
....
" KO BURU,
NI,
,
\0
,,'
9,
;'
SUGBON
KINI KAN NI
o.
,/
E
, KU ILE'.
.. ...,
IWA KO YOJU
"...
\."
..
,
,
I',
..
,,,
,,'
...
o LO OJA
, NI?
""
'
1,/
,
ALAMO
, " .
"
SILE
'/'
LO BA LO
WON
, WI FUN 011 PE IVA 1'1 SA LO NI.
,
KO"
MA.A 1IA
A LO
"'1
SILE ALARA
ALARA,
0 NI,
NO RAGBA.
55. 0
,
' 0 PI TAGBA.
'"
" , ,
IVA LA 1IA O.
...
IWA.
"
KA" NO"'..
RAGBA,
,/
"
60. KA FI 1'AGBA.
...
"IWA
" 0,
LA N VA
\
... ...
IWA.
~
KA MO RAGBA,
"
,/
"
KA FI 1'AJnJTA,
\
65. IWA LA N VA O.
IWA.
,/
\.
\.
,/
,/
IWA LA N WA 0,
.t
, ,
120. SUGBON
,
I
,. ,
,
NI KO BURU.
OHUN TQ>UN 0 SE SI
,
TUN KU.
,
,
,
\
'\
'\
o NI, 'IW9 QRUNMILA,
,.
~,
.. , ..
TO 0 BA PADA DEBE.
,
,.
KO 0 MAA SE E O.
KO 0 MAA SE DAADAA.
'\
'\
KO 0 HUWA P'L~P~L'.
, ,
K6 TOJU
AYA,
,
"
130. KO 0 T9 JU 9M9.
'\
",\,,"
/"
'\
LATONI LO,
0 0 NIl FOJU RI IWA BAYII.
e
,,,
'\,
'\
./
SUGBON
OUN 0 MAA BAA YIN GBE.
I
..
~UGB?N
"
I '
'\
BO 0 BA TI
~E
OUN SI,
'\
"
, ,.
IF WE TAKE RAGBA WOODEN OBJECT AND STRIKE
IT AGAINST THE CALABASH,
'\
'\
, ,
A STONE,
,,
'\'"
...
'\
HARRIED A WIFE,
.,
TO OBSERVE.
"
"
HE 'I'IIEREPORE S'I'AftED TO WORRY ...IWA.
" ,
FOR HER.
u.
'1
...
,.
...
, ,
"
45. THE FATHER THEN ASKED FOR ,IWA.
THE OTHER INMATES SAID THAT THEY DID
Ror
SEE HER.
'WHERE HAS SHE GONE?
,.
, ,
"IWA"
, ,
IWA
, ,
IWA.
, ,
..
"
HE ASKED WHETHER ORANGUN SAW IWA.
,
,
BUT ORANGUN
SAID THAT HE DID NOT SEE HER.
,
"
~STRUhEWIS.
HOUSE OF
ALARi.
TIlE
,
TIlE BOOSE OF AJERO.
,
,"
OF OGBERE,
,~
HE SAID,
L __\
" WAS.
AND WENT TO THE PLACE WHERE \IWA
100. HE SAID,
HEAVEN,
""
L._
ll
.. ..
. ..
, .."
SHE SAID,
, . "
'YOU QRUNMILA,
;:
"
!
.
CBARA~.
130.
AND TAKE CARE OF YOUR CRXLDREN.
I.
~
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
~.
rrs
'I'RA~
DAY OF ACCOUNTING.
, ,
,
OYEKU-MOGBE
SAYS:
,
....
AYE LOJA
,
ORUN NILi
'"
..
..
,
OBA
ATAYE MA TUU
I
, ,
..
AYE LOJA
ORUN NILE
, ,
E 0 JIYIN
, "
E 0 JABO
"
OUN TI E RI
I
TRANSLATION:
...
, ..
'"
IF YOU COME TO THE WORLD AND FORGET IKOLE-ORUN
#
"
"
, ,
OVORIlf-GUNDA
I
"
/""
ORUNHlLA
NI KI EllIKENI MASE IKA
,,,
"
"
"
,
A RO PELEPELE EJO.
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
, ,,,
~u::tJ"tION.
006NDA-MEJI
' ,
"
,,'
'" ,. , DAIIU
"
...
,,,' "
"
''\,
", \
ASOORE
GrREDO BI EIII PA DAND OHON GBOGBO IBI
,
"
, , ,"
,
SUlfWON.
'. il
I:
I
TRANSLATION:
GOOD DEEDS NEVER GO UliREVARDED
EVIL DEEDS NEVER REMAIIi UliSANCTIONED
i :
i
i
, ,,,
, iI
~ ~
,,~
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
, .,
.,
BABALAWO
\_'"
B.~BANLA
...
..
AFAKALAWO
(EVHE)
...,
BOK9NON
G~D~GBE,
....
...,
Lbwo (YORtm~),
A
DUNO:
"I,.,
(YORbaAJF~N),
POSSESSOR OF
.,
04
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);
./...,
..,
,
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 IF~. IN DAHOMEY, BOK9NON G~D~GBE WAS THE
ONLY BOKONON WHO CARRIED THESE TITLES AND HE DID NOT HAVE A SUCCESSOR
.:
GB~-WE-DO-T9'
THE MESSAGE OF LIFE (DEITY). THIS TITLE EXPLAINS HOW CERTAIN PRIESTS
:,
"
...
'/
...
,.,...,
OF THE "OVER THERE".
.j,
. !
...
"
'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=
AlII)
nOOBE.
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
CALLE~
ME AGAIN D
SYXTEENTH.
THEN THEY ROSE UP P80K THEIR MATS AND LEFT, PULLING THEIR ASEN
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
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)
....,
(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
"
,o "
(OPELE),
AND I HADE IT.
..
GREAT WISDOM
ACQUAINTED
(PORTO-NOVO)
...
I
I
I
!
LAND.
I
(9W~'FA)
IN THE SACRED
FOREST, WHEN I WAS VERY 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
DAMI RED
DEA~.
I:
I
i
I
ow
DAN)
I RETURNED HOllE, AIm vrruOUT SPEAKING TO ANYONE, PUT THE TWO STONES
IN MY. VALISE.
FATHER. THIS
-.s
THIS, I REfURaED
WAS ENTIRELY
~
~
EA~
DAYS
,J
I~.
WHO WAS SHORr AIm WELL PROPORTIONED, WHO SEEMED TO BE FON (DAHOMEAN).
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.
KPOB~
THAT MAN CAME FROM MAHI COUNTRY AND HAD PASSED THROUGH
(POB~).
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 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
TIBI TI RILE
LAYENF~
B~
rRSCRIBED.
TO PRONOUNCE:
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
AGITA~Y.
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
.....
"
...........
EVEN~
HORSU
DOGIDA, IN ORDER TO
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
HAY~
FA~
FOR CLIENTS. THEYVERE ALL SATISFIED WITH HIS. DIVINATIONS AND THE
ADVISE HE GAVE TREK. THE COMMUNITY OF PORTO-NOVO ACCEPTED HIM AS
A BONAFIDE BOK~, AKD WEYER QUESTIONED THE SOURCE OF HIS MYSTICAL
AND SPIRI"1'OAL
JUl(MI.JrDI3.
I,
TERMINOLOGY
..,
, ,
FON (DAHOMEAN)
YORUBA
ADRA, VOSISA
EBQ
AGUNMAGA
OKPELE
. IFA
ASEN
pSAMNI
ASRO
GBAADU
AKPO
BLAVO
--
(ANAGO)
BOKONON
~,
..
OIIOLODO
DU VIKANDO
001
DUWO OR GBANA
IPA
FA
FA ALO DOKPO
..
FAGBAJI
ODEDE-IPA
.
FAGBAN
AmPA
FABO, FAF9
FADE
~-IPA
,
FANUN
RAll-IPA
...
IP~
FANUWIWA, HUGBONU FA
,
..,....,
FASEN OR ZON-SEN
,."
(FIRST GOAT)
AKPO-KP,L,
OSU--IPA
~IPA,
FAKPO
FATE
,
FAVI
A~-IPA,
OIIO-IPA
.
9KP9N-IFA
KAN FA
DA-IPA OR DIFA
KU
1m
KUDIO
KPAJrnDA, NEKUKPADA
LEGBA AGBANUKWEN
....
L~GBA DO KO, XONNUKO
, VODON
OR AGBONUX9 SU
...
OSUAKESAN
LEKA
IGBA-IFA
...,
LONFLEN
ILOIFA, AGELE,ILOOKE
LOKPO
LQKPO, KPALAABA
NAWO OR KITI
OKITI
KPOLI
...,
SOTIN OR SOKPETIN
,
IKPOLI OR IKPONRI
...
IGIOSUN,YELOSUN
TANLUN
TANLON
VOBLAT9
ADIBO
VODE
IBO
",..
"
THE WORD
., (ORI)/
KP~LI
"
..
OLI,(THE
"
~KP~
"
SPEAKING ABSTRACTLY, THE SIGN OR ODU THAT THE OMO IFA, DISCOVERS IN
..
GATHERS THE SOIL WHERE THE ODU OF HIS HEAD HAS BEEN INSCRIBED.
B~OLENT
PROTECTIVE
,.,
, ,
F~/IGBO'DU,
THE
THESE TWO OBJECTS ARE PLACED IN A SMALL BAG, THIS IS THE KPQLI
f~.
EL~:TRE
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
"
,
THE COMPOSITION OF THE KPOLI/ORI VARIES WITH THE DIVINERS. ACCORDING
'
~
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;
3. EFUN (WHITE CHALK) THE CAUSE OF HAPPINESS FOR THE OMO IFA.
J~'FA
(SPIRITUAL COMMUNION)
WITH ONE'S OWN HOLY GUARDIAN ANGEL
,
THE DEVOTEE KNEELS ON THE
~NI
(MAT),
IFARQWAO.
'-"
ELAROWAOO,
. . .,
.""
,,'
PLEASECOML
KORQMQWA
",
'\"
"
,
KOROMOOBO
"
PLEASECOML
""
'"
BI".,
0 N BE NI WANRAN OOJUMO
.EAST,
'"
N BI OJU TI M9 WA.
, "
.,
"",
. .
TETE NI KO RO MO WA ELA.
., .,
FIRST POSITION
"
"
MOPE.
SECOND POSITION
I.
"
,"
MO JUBA O.
THIRD POSITION
, '
",
..
,."
..
",
ATARl
IWAJU
'"
IPAKO.,
THE DEVOTEE DIPS TIlE FlNGEIIS OF TBI: LEFT BAND INTO A CONTAINER OF WATER THAT
"
"
" ... TRACED IN IT. THE
OF1JN-~
"
",
,
DEVOTEE TOUCHES THE IWAJU. TIlE ATARLAND 1111:"
IPAK9.
.~
1
j
"1
THE DEVOTEE TOUCHES THE TIP OF HIS I HER FINGER TO THE DIVINING POWDER IN
WHICH HIS I HER ODU HAS BEEN TRACED. THEN TOUCHES IT TO HIS I HER TONGUE.
1
1
, \"
"
I",
,\
"
"
",
, "
,\
"ORI NIKAN, LO TO AlASAN BA R'OKUN. BI MO BA LOWO, ORI NI 0 RO FUN. ORII MI, IWO NL
I
..
,\,
..
ORI PELE
' . ORI PELE! om PELE!"
"
""
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.
A WHITE SHEET
COVERING THE AWO
. .
OPON IFA
'9"9
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,
\,
, , ,
"
, ,
"~LA RQ!"
DESCEND! "~LA DESCEND!
"~LA
'I
DESCEND!
\,\
~LA
..
..
"
...
OLORON-ELEDA-OLODUMARE
...
ISESE WA
...
"
",
"
. ..
I,
. DAMBADA HWEDO
au.
...
,/
.,
I~
.
" ,
. ..
1. ISU AKUELEYE
-
,,'
,E~U"
"
2. EU QBASIN-LAYE - TInS
, "
CALABASH.
"E~"
, ,
WITH A CLAY JAR, BECAUSE THOSE WHO SEE HIM DIREC"l"LY CAN
BLIND.
4.
..
"
E~U
BE RENDERED
"" , \ ' ,
\...
AYERU - MESSENGER OP IFA AND THE PERSONS WHO HAVE THE ROAD OF
"
" IYELU - BOTO 9RUN, BOTO AYE. HE HAS TWO PACES. a.E BELONGS TO
5. ESU
E~U
AND THE OTHER BELONGS TO THE DEAD. WHEN PRAYERS ARE ADDRESSED ,
OF A HUMAN DEAD,
"HOLY WATER", DIRT FROM THE CEMETERY, AND FRON 7BE DOOR OF A CHURCH.
THIS
'\
\.
E~U
",
. . .
" "QSA-LOPOGBE,
'~BELONGS TO THE FOLLOWING ODU:
BAHA' ORANGUN,
"
",,'
.,
.
.
\ ' '"
, "'''''
'/
"
"'""
ESU ANAKI
,,,
OTHER
E~U.
(HE
PALM TREE WHICH PRODUCES THE IKIN MIM9, DIRT FROM THE ENTRANCE OF
, OGUNDA-OTURUPQN).
" "
CEMENTERY. THE ODU,
"
8.
\
EU
I
I
M~RINLAYE
- THIS
"
"
E~U
..
I
9P~>N
..
"E~U,
"
A HOLE IS BORED IN THE OJU'
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
.
E~U
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
HOLE BORED
HERE
HERE
IN EACH HOLE ONE PLACES DIRT FROM THE ROOTS OF A PALM TREE. DIRT
"
\.
""
'"
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
\.
MINERALS.
10. ESU ALAYOKI - THIS SO CONTAINS THE HEAD OF A COCK AND THE HEART
AND FEET.
11. ESU ECHEN IRIKE -
~S
~S SO
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
PEA~
OP A
TINCT PLACES,
YOL~
WA~
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
~,
r
A KNIFE BLADE
COWRIES
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,
oro. AGMDO. ORl, EFUN, OYIN, OTI, IIJOFA (?), LIMAYAS, OF THE METALS OF
, ,
/
BIRlU OF no: AWO_ THIS ESU IS BORN OUT THE ENERGY OF THE ODU OTURA-MEJI.,
OKU. EJA,
1111:
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.
tE "'lJ(S I't 1lE lONELY 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 IS GI\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.
16. ESHU ~YE - A WRY aD ESHU HE IS MADE WITH A RAT. 000: OGUNDA-TURUPON.
i,!~
I.
I'
'.1
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 OF lliE lEAVES THAT GROW ON 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 AND llE FEAlHERS OF A VULTURE, THREE
PEONlAS, CARRY IT TO FEED THE FOUR CORNERS. THEN MAKE <>SAn
22. ESHHU AGUANILEGBE - COMPANION OF OGUN. HE CONTAINS llE POWD: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 lHE tEAl> OF A 1tIlIlE, SCRAPPINGS FROM
THE HORN OF AN ANIMAL, A RAT, A FISH, POWDERED YAM, A PECE OF ABaE 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 OF llE StRmS 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
qu Ant (A.IE)
THIS
TURTLE
qu
"
' , PEONIA.IIEAD 0 .. A PIGEON. AFOCIIE OF QRUNMILA.
'"
IYplOSlJN.
DIRT OR SOIL IS COLLECTED FROM DIFFERENT PLACES, WATER FROM DIFFERENT PLACES.
THIS
E~U
\
" EJIOGBE,
"
IS BORN THE ODU(S)
DABA
9S~-BILE, pSA-OGUNDA,
",
AND OFUN-SA.
-I
A KNIFE BLADE
~ ""
BEADS OF QRUNMILA
\
;
I!
:'l~,
, I
COWRIES
THREE COWRIES
ON THE
FOREHEAD
THE MOUTH IS A
COWRY
-\
I~:~~" ...~ri
THE NECK
E~U
MARIMAYE
FROM
...OYEKU-TURUPON
"
",
39. ESHU ELU - lHIS ESHO IS ARARA HE CONTAINS DIRT FROM A CRAB, POWDERED YAM, SULFUR, ODU:
IRETE-YEKU.
43. EstKJ A'M:RE - tE LNES Ii lliE SAVANNA HE CONTAINS A STONE FROM A LEVEL PLACE, HAIR FROM A
HORSCS MArE 1IEl'OICKE OF A 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- FROM TI EJf11WtCE TO TI HOOSE OF VANSAN, AND lliE FOLLOWING HERBS: PALO CAJA, PALO
RAMON, Al..GOIXlI"t(COTIO ClAL fUIIUt. yAtlTEN. CEEA. LALJREL VIRGEN. EKU. EJA. AGUADO. ATANA,
PEON lA, FEAlliER OFA'WLlUE tE WN.KS MIH TI E<iln.
- ,*.
, i
ESO AGaAN'UKWEN
A. INVERTED CLAY JAR. B. CLAY 80WL CONTAINING THE CLAY IMAGE. C. THE CLAY
f
;
I
E~U
/"...
E~U
IS THE
ANGER OF IFA HE CARRIES THE 11IINGS ONE OFFERS TO IFA TO IKOLE ORUN AND
.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 FROM lHE IN'tD OF MARA HE WEARS A BLACK AND WHITE CROWN.
54. ESHU MAKENO - HE IS ARARA
60. ESHU OLOGBt\- tECDIOM'ISmR"IWlNAHI.L ROOTS FROM A SHRUB, ANDA STONE FROM A HilL..
61. ESHU BARALIlJ(JIE
62. ESHU AOiIW AaKf _
63. ESHU MARE - 11 11M. . . OIJIl~tlJU'Ott.
64. ESHU()G(MCI -tElS~
65. ESHU ARAI1Ol.. L
aww IS
aoKONON GDEGBL THE EARTH AND THE SKY ARE BROUGHT TOGETHER LIKE A CLOSED
DI'STRI:SS: ODU-WA
LA U
ODU IS
SYNONYMOUS WITH THE CREATOR. ALL AROUND THE EARTH IS THE SEA.
THE ATMOSPHERE
THE MOON
......
... .... .. .
..
.. ...
.
.
.
....
... .. ... ... ....
\
..
.
..
.
..
.... ....
IFE
, , ,
o Dl-MEJI
j'
... ",,,
, '\, , .......
IWORI-M~JI
, ,
\'
OYEKU-MEJI
OGBE-MEJI
.\
. ".
IKOLEORUN
, ,
IKOLEAYE
NOON
-'0
IIZA YAYI
SUNRISE
SUNSET
-6
"
....
"
'
_'oJ/_
-0'
, , '
,
NSI A BAPWA
SUNRISE
(LAND OF THE DEAD)
AT THE RISING
AND SETTING OF THE
SUN THE LIVING AND THE
-'0'-,,,-
-6
" r "
"
INfINITY
RE~ITY.
THE
,OYEKU-MEJI
"
COSMIC
INFINITE
EXISTENCE.
ULTIMATE REALITY
" ,
.. , ,
......
. . . . OR Dfr(JyftD BY HUMAN
....
ca.cKPl'
OF . . . . . ca.SCIOOSIIESS
AIID OS
THE_VIaIlATlONS noM IK.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
AYE
PLANET EARTH
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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)
GBOGBO GUANICHE. GBOGBO GCW'IIGIE EJJEUN OLODUMARE. GBOGBO GUANICHE I LE JEUN, GBOGBO
GUANICHE EJEUN OL~
CHORUS: NANGAREO.
OLUWO:ARERE,AREREO.
CHORUS: NANGAREO.
OLUWO:
CACALETO. MOFOLORUN
CHORUS: NANGAREO.
CHORUS: NANGAREO.
CHORUS: NANGAREO.
"IBAARAIYE
,IBA\ '~YIN BABA
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"IBA AWqN "IYA MI ","
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OSORONGA. OLOGINNI ORU
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MO JUBA KJ IBA SE.
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SESE. OMQDE
ME YE .
SESE
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THE OFFERING:
HONEY
SALT
ATARE (TWO PODS OF ALLIGATOR PEPPER)
ONE BANANA, CUT INTO SEVEN SLICES
ONE ORANGE, CUT INTO SEVEN SLICES
"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
MIND: "BOW CAN I AS AN INDIVIDUAL, BE OF GREATER USE IN THE UNIVERSAL PLAN." THE
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
9~RUN -
....
"
, "
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 .
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,ABORU ABOYE
,
. " ABOSISE
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"
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
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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
"
,
"
"
"THE AWON ARAAWAJU TAKE THE KERNEL OF 'RELIGION' AND REJECT THE HUSK."
TIll: SHELL OF LIMITATION
IIII."'ta,.
r
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A DOGMATIC CREED
~
" OR WON TI L9 JINA ARE
ON THE OTHER HAND. THOSE WHO ARE KNOWN AS ARAAWAJU
THOSE ADEPTS WHO HAVE STOOPED DOWN AT THE DOOR OF INFINITE WISDOM,
KNOWLEDGE AND UNDERSTANDING AND
CIRCUMSCRIBE THE ORIGINATING MYSTERY
HAVE
DISCOVERED
THAT ONE
CANNOT
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
"
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THE ARAAWAJU OR THE WON TI LO JINA
NOTE# THIS PAPER WAS INSPIRED BY-AND WAS PARTIALLY BASED ON THE
WRITINGS OF THE HON. MANLEY PALMER HALL, THE FOUNDER AND PREST~
ORI IHO
(INDIVIDUAL CHARACTER
THE ABYSS
(THIS PHYSICAL WORLD)
"",I'.
IKOLE-AYE
'
ORI APERE
THE TRUE ADEPT OF IFA MUST TRAVERSE THE GREAT ABYSS OF THIS WORLD
ARMED ONLY WITH TRUTH AND RIGHTEOUSNESS