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An Introdution To Study of IFÁ PDF
An Introdution To Study of IFÁ PDF
STUDY OF IFA
BY
MEDAHOCHI K. o. ZArtNO
•
/_f' " -!_~ "
(MOGBAKIMO FARATAlSUMI)
~----===============~,,-:~.
- .;) , .-'
i.
DEDICATED TO
CONCRETE JUNGLES OF NORTH AMERICA, "IN THE FIRM FAITH THAT THE
DEAD , THE LIVING AND THE UNBORN SHALL UNITE TO REBUILD OUR
ACKNOWLEDGMENTS
WE ARE VERY GRA TEFUL TO CHIEF ADEBOLU FATUNMISE, CHIEF EDUBI AJAMU,
INTERNA TIONAL.
'\ ""
IBA OLOJO ONI,
• • •
'\ '\, "
IBA EY/N BABA WA
'., ,
IBAEYINIYA WA
,, , ,
IBAARAYE
,, '\ \ ,
IBAENIYAN
I , " '\ '\
BI EKOLO BA JUBA IL~, IL~ALANU
, " I", ," '\
. .
BI OMODE BA JUBA AGBALAGBA, A BAGBA JE
, , ", , .
..
KJ EJEKJONIO YFMIO
,, , , , , "
ADUPE! ADUPE! ADUPE LOWO GBOGBO Y/N Of.
iii.
FORWARD
TELL MY CLIENTS AND INTIATES, I BELIEVE TIlAT MAN WILL NOT MERELY
THE LINK BETWEEN THE HEAD AND BODY BELONGS TO THE NECK.
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
' .....
iv
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! AB9~I?~!
IJOYE 9MQTOLOKUN QMQKUNDE
vii
VIEW", BUT THROUGH MEDAHOCHI'S WRITINGS ONE CAN, ARMED ONLY WITH
,/ ......
WHO IS 9RUNMILA?
~
.
WE ARE TOLD IN IFA VERSE THAT:
,/ " .
_."" / \ '" \ '
O RUNMILA, ELEERI-IPIN; IBIKEJI OLODUMARE:
" \
/' ,/
.. ....
ABA MO 0 TAN IBA I;;E KE
'(. . /
IKU DUDU ATEWO, ORO AJEPO MA PON-ON;
• • II II • t
/ / '" 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.
SP~!\L1IiG IT.
f. ,! ~,._•, _
. _ . ' . ' . , . . MS..... RCAtsI: BE WAS WITH OWDUMAJU: WIlES HE
:: T ,,_. . . . ..- • J ) . - . . AU. DIE IWiGS 01" EAJmI AI'liD H£.A\''1:.''.
...! a_.
C
,..
".
I. __ ['
.... 11
.........
5~;:;·:.~'::=:=:.2-'~·~~:~':=:::""~::-~
H ,
~ ~_'m
I",
&£
A1DSAW THIS COSMOS
'~.:",
~........
• " . . I '" " ,,_
• 1M . . . . . . . . . . . . "10 1I1JMAN1l'Y. ACCORDING TO
.
'T'ONA OLUFE LO
"
.
.- YAN-YAN-YAN; ILE AIYE DI OML AGBON
~'" /,
KAN ~OSO NI 0 KU, ORI RE NI
. . . : ,
... I
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
, ",.
"AGBQNMlREGUN" BECAME ONE OF QRUNMILA'S PRAISE NAMES. THIS WAS HOW
, " "
.
"" CAME TO RE-ORGANIZE THE EARTH - OGBE-FUN
ORUNMILA , '
, ".
THE BLESSED LORD 9RUNMILA HAS COME TO THIS WORLD MANY TIMES AS A DIVINE
~OWANDE SAID THAT ORUNMILA HAS APPEARED SEVEN TIMES IF WE INCLUDE HIS
.... .... \ \ \
VISITATION AS ELA-IWORI, A PURE SPIRIT, THE PERFECT BEING. THE HOLY EMBODIMENT
.
,\ ~
oamMILA BARA AGBONMIREGUN IS THE PROPHET AND VOICE OF THE
3.
'"
I.
\..' \
~ftES1JPREME BEING. t:LAI<?RUNMILA IS BOTH "GOD AND MAN". THE MAJOR
I.. .., , ,
a .1 AI'''D DMNE SPOKESPERSON FOR THE INDIGENE FAITH OF ILU ENIA DUDU, ITS
sa. . . .AND ROOT, ITS ONLY DIVINE LINK WITH THE HOLY 9L9RUN-~LEDA-OLODUMARE
" . ...
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
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•
...,
•
.... '\
AWA KO NI OBA MEJL
I
. I ...
(FA TO OBA 0,
, •
,... ...,
QRUNMILA NI BABA WA,
,
IFATO OBAO.
I
THE MEANING:
, ... '\
.
ORUNMILA IS OUR FATHER
\ \ 1/' '"
1. IK9 AJALAIYE IK9 AJAL9RUN---THE CHIEF MESSENGER - LINK BETWEEN
I , .,
2. EL~RI 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.
....
8. OBA
l
OLOFA
••
ASUN L'OLA---THE
•
RULER WHO DRAWS BLESSINGS 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.
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. ~LA pMp OYIGIYIGI pTA AIKU---~LA, CHILD OF A MIGHTY IMMOVABLE
17. .. .
. ..
.
OTOTO-ENIYAN---THE PERFECT ONE.
5.
, ", ,
18. OLUWA MI AGIRI-ILOGBON---KY
, LORD OF PERFECT WISDOM.
" ,
.
19. 9M9 TI ABI LOKE 'TA~E---THE BABE BORN ON THE HILL OF ITASE.
,
20. 9MQ ~NIR'---CHILD OF ONIRE.
,
24. OKUKURU OKE IGETI---THE SMALL MAN OF IGETI HILL.
, , , ,
,
25. BARA AGBONNIREGUN---LORD OF THE SACRED COCONUT PALM.
, \ , ~
, ,
28. OLUWA MI AMOIMOTAN---KY LORD, THE ALL KNOWER.
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
I OTITO, NI OLUWA ORUN
,
TI NTO, #
I' I '\ " " , ;' , '\ "'" , ... """ ", I '" ,
AYE. OSA-OTURA
..
I KINI OTITO?
•
EMI I KINI OTITO?
,
ORUNMILA
I
I OnTO
I
LI ENI
•
AIR! TI NTQ
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
,"
.
,,'\
TIKOLESUBU. IFA LI OTITO. OTITO LI ORQ TIKOLEBAJE.
/.1
,
.' , , "
1,1'
-.
'\
'\ , , '\
.
I
AGBARA-N~ AJULO.
I I
'\
. IRE-AILOPIN
,,,,/,
" I
A DIFA FUN AYE. A NIKI W9N MAA ~E 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 ~E OTIT9. A LE SA IDAB9 Rt= NIPA TIT~ ODU
9SA-OTURA P~LU IYE-IROSUN. KIAPE OHUN IFA NAA. SII KIAFIF9 t:K9 MU TABI KIADA A
I
SSINU EPO FUN LILA.
'" .I\
ORIN IFA NAA:
~'OTITO. 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
" , '\
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
.'
..-:.-.-r:--..~.:"t~
• 7.
• 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;
• , "
~SA-OTURA 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
,
, '"
\ /
Al"lDIt£P£ATING THIS. THE BABALAWO KNEELS AND RUBS HIS HANDS TO ORUNMILAAND .
IID'EA'IS nn: FOLLOWING PRA YER:
,\ "
AWO AJIKI L'AWO AJIKI. AWO AJIKI L'AWO AJIKI.
•
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
1907.
'\ ,
IWARERE
(GOOD ~RACTER)
,
~IWATUTUL
"\ '\ --. "
A ~ ~
(COOLNESS) (COMMAND)
, /
. .
'\
OMOLUWABI
"
OGBE-YONU SAYS:
'\ '\ ,
IWA NIKAN L'O SORO 0,
"
•
\" '\ I '\
IWA NIKAN L'O ~ORO;
/ '\ ,,'\
ORI KAN KI 'BORU L'OTU IFE,
,'\
IWA NIKAN
'\ , "
L'O SORO O•
•
•
MEANING: CHARACTER IS ALL THAT IS REQUISITE,
\ /
THE TRILOGY OF VIRTUES ADVOCATED BY ODU IFA
, ~
OTITO
•
(TRUTHFUL)
,00000 \
I~OORE
(RIGHTEOUSNESS) (BENEFICENCE)
"ENI .
I
SE RERE
,SE E FUN IRA RE
\ \ ~,
" ,
"
.
fNI ~E IKA ~E E FUN IRA Rf:."
\ ,
-OGBE-ATE
•
ANYONE WHO DOES GOOD DOES IT FOR ONESELF
••
- H- ; •
""
GP I 8 . . . . ( GOOD CII&RAC'I"ER ) IS T'-'-I
CAT,T.EJ) 9"9~-au
,,, , ya_,
(nIIn-IW
_~-
...Da-IU),.
" "
,,"
IS _
,
."_
.·.'A.
" .
a a
_ -.9&
P1
AS & 1ID.L . . . . A
~"AYS:
--:r-; .
"
. . .'
... . L·.,. &ID"
• •
..
FI·. . ." 'I'I L·. . . DI. .'". . .
GD'I'LB CIIARAC'I'D ALLCJ8S TRIE ROPE OF LIFE
• • 10
ASCEND IN ORDERO
ATTAIN (wARERE (GOOD
CHARACTER), HAS MANY RUNGS.
, , ,
THE PRINCIPLE ONE'S ARE: ,,'-'-- SUURU-~
.. " \
1. OTlT!>. 2. ODODO. 3. I~OORE.
.
\1' \
..
,-'
4. SUURU. S. IFARADA. 6. ETO.
't'"
S'OTITO S'ODODO; SOORE MAIS'EKA.
••
" ,
• • • ,~- ISOORE-...-....I
" A B'QNA
OTIT<} " TOORO.
" I,9SIKA
'" A B'9NA
" •
"" ",
GBARARA, ~'OTIT9 ~'ODODO; ~'OTIT9
, ,,, '"
~'ODODO; FNI ~'OTIT9 NI IMALt: NGBt:
- OGBl:-S~·
THE MEANING:
RIGHTEOUS;
THE MEANING:
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
~FARADA~
(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
•
. .
ASAYE SOROIY IBIIYI
,
OPITAIY ILE-IFE
•
OMOEIYIRE
· ..
OMOEIYIRE
· '.
.
OMO SAKfTIAGBOIY
EWIIYLEADO
• •
..
EESA IYI DETA
ERlIYMI LOWO
. '.
OMO BOlAJOKO
• •
MO KI 0 IYIKIAWOSI
.MO KI 0 IYIKIAWOSE
• •
lFA KOO
• •
JI'RE L 'OIYI 0
13.
EKE .
. 0 TAIY'RAIY
INAIYA APEREMASON
• •
• •
~ '- "
ORUM/LA ELERIIPIN IBIKEJI ODaMARE
• • • • •
•
~
•• ••
.,
AGIR! lLE OGBONABOLOWODIWERE
. MARAIY
OLUWAMJATO BAlAYE
!I.. '
OGBE-MEJI "
MIMO
, '"
9RUNMILA NI 0 DI IHEREHERE, MO NI IlI.lREHERE LI AJ'ORI EKU, IHEREHERE NI A J'ORI "
~JA, A T'OKUN LA GB'ORI
, ~RINLA K.I KERE
"
N'IF~ 0 D'AIYE. A K.I IGBA DU-DU T'ERIN A K.I ~E
"
. .., " . ."
..
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 . OPE YO J'OGOMO, IGBO 'DE IROKO 0 MA YO..
A
NI MORIWO K.I K.I K.I K.I
· ..
DEDERE ORAN OPE NI 0 YO'RI JU. DEDERE.
. YO. A JA'NA'.
B'OKAN
""
DEDERE
· "OPE
ORAN
."
.. NI 0 YO'RI ,
JU, DEDERE.
B'<?GAN YQ A JA'NA;
",
. .... ,...
.. . '"
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.
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
•
"CLEARLY PALM TREE'S AFFAIR IS MOST IMPORTANT. CLEARLY.
HERON;
,
NOTE# ACCORDING TO THE IFE DIVINERS WHO INFORMED WILLIAM BASCOM, THE ODU
, ,
RECITAL ABOVE IS THE FIRST VERSE OF IFA. (SEE IFA DIVINATION-COMMUNICATION
-.
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
G~DfGBE
.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 AUTHOR CONTINUES: WE MAINTAIN THAT FA (IFA) SPECIALIZES IN THE FUNCTION OF
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,
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
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,
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
LEANDRE MARTIN, OF SAVALOU, HAS GIVEN THIS INTERESTING ABSTRACT DEFINITION: 'FA
, \ "
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
_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,
18,
ffi('li~. SPEAKING WITH ONE MOUTH (VOICE). THEY HAVING ACQUIRED THE GREATEST
THEO>F IFA
I
"IFA IS THE CREATION. KNOWLEDGE AND DESTINY OF THE LAWS IMPOSED FOR THE
CREATED IN CONCERT ITS PERFECT WORK THAT IS THE CREATION OF THE UNIVERSE.
WITHIN THIS VAST INTERSTELLAR SPACE (WITH) ITS PERFECT WORK AND SUPREME
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. THAT WAS HIS CREATION. HIS LAWS. HIS DESTINY. FINALLY A CONJUNCTION OF
19.
CHARACTER AND LAWS TO HUMAN BEINGS SO THAT ALL WHO WISH TO PARTAKE OF THE
,
'/
•••IF..(. THREE (~~~~L~S;~;HREE SUPREME DEITIES. THE THREE GREAT MYSTERIES OF ,-"
/ , ,
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
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 Of ALL THAT "'1I1C111S L~-roLDI:.D TO us.. THE al:CL'1miG AJIii-. THE END 01' A.IL.
,
~""'RIT 1lAS1.GC]41•.1G& ..-sIS IFA.
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
[T EONS BEFORE. THE ATTEMPT TO COMPARE "WESTERN SCIENCE" WITH IFA IS LIKE
COMPARING SOMEONE WHO CAN COUNT THE STARS AND CONSTELLATIONS IN THE
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
"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
,
•
,
BENEVOLENT AS WELL AS MALEVALENT COMPOSE YOUR "ODU". ODU ARE DIVINE
RECITALS ISSUED FROM THE M~OUTH OF 9RUNMILA MIMQ HIMSELF. THE COMPLETE
, " , ~/
V
• . , " , ,
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 _~~i_: .-\ND
II"
.
0 • . . . - : AT -5£-;
'"
on~
""~
.. ..
AT -NNE-: IR£T£! AT -SSE-: OS!:! AT ~,,; AND OIlAi"'GIJN! OR
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
OKQNRQN-bGUNDA
ASSIGNMENT OF TIlE
CARDINAL POINTS
NORTtI
(IWOR!)
NNE
(0l1JRA)
NE ,
.!'M'-' ~
(OGUNDA)
./
(IKA)
WNW
..
(OSE) t:NE '
(IROSUN)
EAST"
WEST, (OGBE)
(9
vEKU )
ESE .,
WSW <OFUN)
<9W QRIN)
SE
ssw SSE
~IRETE)
{ . . (~
r r ~--=--=-=---=-==============~============~ _
f,
24. j
I I '1 I I I
I I I I I I
I I I I I I
I I I I I I
, , ..... 4. , ,
'IWORI , '" I ,
ODI 3. 9Y¥ro 2. OGBE 1.
I :1 I I I I
I I I I I .1 I
I I I I I I: I
I I I I I I
, , , ,9BARA
, '" ,,,
9K9NR <?N 8. 7. "•OWORI
•
~ 6. IROSON 5.
I I I I I I I
II I I I
I I I I I
I I I I I I I
,
OTURUPQN
~
12.
,IKA, 11.
, ,
OSA 10. "
,
-OGUNDA
,
9.
0
I I I I I
I I I I I I
I I I I I I
I I I I I
, , , , \
,, ,
OFUN 16. OSE 15. IRETE 14. OTURA 13.
• • • •
,
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
,''''
QWQRIN-MEJI
J"
, , , ~"
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)
" THAT ARE PARTICULARLY UNCOMPROMISING,
THERE ARE THREE ENTITIES (ODU)
" I ",
. .
IRRECONCILABLE AND A MISFORTUNE TO THE UNTRAINED BABALAWO/BOKONON
ARE OF AN EXTREME SEVERITY FOR THE LEAST OMISSION, THEY ARE HUNGRY
CHASTISED.
/ I ......
THESE TERRIBLE CHILDREN OF FA-AHIDEGUN (ORUNMILA)
, DO NOT TOLERATE
, .
BOKONON ON WAKING UP IN THE MORNING TASTE SOKETHrNG POISON", •••••
COMBINATIONS.
27.
I I
'"
,IRETE-MEJr
/
I I
I I
, ., ,
OSE-MEJI
• •
I I
I I
, "
IROSUN-MEJI
,
/
WHEN THESE FIGURES FIRST APPEAR THEY, 'PID5:" SHOULD BE SLIGHTLY V
FOR EXAMPLE:
""
1. DEKPE-KUTON
t
FOR "
I
' " I'"
IRETE-GUNDA ,,,
/LETE -GUDA , , , ,
OR ATE-AYISUN . -
,'" I,"" ,
3. JAGLAIIEPU FOR IR~-9S~ / L~-TCHE
• " , , , .... ~ I .....
4. "lCIIE-FILE FOR OSE-IRE'I'E / 'I'CIIE-LETE.
• • . . ' a ,. ,
I I
I I
I I
I I
UNDER THIS CONCEPT, THE DOUBLE MARKS INDICATE THE COMPLETE ABSENCE OF
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?
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
2 1
4 3
6 5
ALL ODD NUMBERS APPEAR ON THE RIGHT OR MALE SIDE. AND ALL ~
•
•
\ /
-THE PARTS OF THE BODY CONTRILLED BY THE HOLY ODU IFA
\ ,
OGBE-MfJI CONTROLS THE SPINAL COLUMN, THE BLOOD VESSELS AAND THE HUMAN
HEAD.
,,
ODI-M~JI
,
CONTROLS THE BUTTOCKS.
" , CONTROLS THE MENSTRUAL FLOW WHEN IT LEAVES THE BODY.
"IROSUN-MEJI
•
,,~ I
<?WQRIN-M~JI CONTROLS THE HANDS AND THE FEET OF HUMAN BEINGS AND NUMEROUS
""
. , \.... '. CONTROLS THE VOCAL CHORDS AND HUMAN SPEECH.
OKONRuN-MEJI
, ~ ~ 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
.
'oSE-MEJI
,
"
.
I
CONTROLS NUMEROUS ILLNESSES, NOTABLY ABCESSES.
31.
, ,/
\ ,/
OGBE-MEJI ~
, , '\ /
9K<!NR9N-MfJI
HUMAN SPEECH)
, ,
, ~
.I )
.
OSA-MEJI lKA-MI;JI
(THE THORACIC
CAGE)
\. ~ ~ ,
OGUNDA-MEJI
,
(mE FEET)
32
, ,/
THE PARTS OF THE FEMALE BODY CONTROLLED BY THE HOLY ODU IFA
, "' ..... \
OTURUPON-MEJI
" , .....
OTURUPON-MEJI
I' \ I
•
(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!
", ""
2.. YEKU-MEJ I (QYEKU-MEJ I
WE HAVE CONSULTED YEKU-MEJ I, THAT NIGHT DOES NOT FALL ON 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!
,
6. WENLE·MEJ 1(Q W9RIN-MEJ I)
I ~ 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)
•
WE HAVE CONSULTED AKLAN-MEJ I, 1AM GEll1"IG <P FROM
, , , ,
9. GUDA-MEJ I (OGUNDA_MEJ I)
\ , ,
10. SA-MEJ I (9SA-MEJ I)
WE HAVE CONSULTED SA-MEJ I, ALL THE THE BIRDS CAN BE CAUGHT Wffii LIME, BUT NOT THE SORCERER'S
\ ., ,
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
,
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
,
13. TULA·MEJ I (OTURA·MEJ I)
WE HAVE CONSULTED TULA·MEJ I, THAT MY MOUTH (OR YOURS) DOES NOT CREATE ENEMIES!
\ " ,
14. LETE·MEJ I (IRfi:T~-MEJ I)
M I KAN LETE-MEJ I, EM I KU NA KU KU VA UN O!
,
15. TCHE-MEJ I (9S~·MEJ I)
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
35.
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
II
II
... ,
"ORISA " ,
. T'O WA LATI IPILESE AYE YI
.Ow~A
~, ... ~ """
T'O WA LATI ILA OORUN
' :"i T'O WA" LATI ............
.
b RISA IWO. OORUN
'" T'O WA, -
b RI~A LA"TI , ,"
ARIWA
.OwSA
~,... ,_, '"
T'O WA LATI GUUSU
,
"':'I.
.
' LATI
ORISA T'O WA '- ' IKOLE
. . " ORUN
...
.
,
ORISA
,,'
,...
(
I
,
. .....
~
II
I
"IBA SE!
.. "IBA SE!" IBA .SE!.
... "
IBA IRUN-'MALE, OJUKOTUN;
.."...
\
."...
I
•
TRANSLATION:
•
-PRAYERS AND PRAISES
•
SPIRITS THAT COME FROM THE WEST
THAT IS TO SAY:
, ,
"" ~
IBALUWO.
, ,
IBA JUGBANA.
" , ,
"IBAAK9DA.
, , I
IBA AS~DA.
INSPIRE ML MY fA1'BEIC
INSPIR£ ML MY MOIIIDt!
14.~ ---
7.
13.
4.
1.
G 8.
, ,, , , ,
1. ~NI (MAT) 2. IRUK~R~ (COW TAIL SWISH) 3. QPQN IFA (DIVINING TRAY
, I
4. AJERE (DIVINING VESSELS CONTAINING IKIN HrMQ) 5. VODZI OR IBO
...
\ \0 ,
CLIENT. 10. THE DIVINER. 11. IROKE (IFA IVORY OR WOOD TAPPER) 12.
• •
~\o " '-....
DAADAA. 13. APO IFA (IFA BAG) 14. ~RE 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, 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.
ALL THAT WHICH MAN DOES NO'!' DroIT, THE WORLD OF MYSTERY WHERE THE
-
PLACE OF THE FAR OFF 0IdMJIIIi, OR LONDON (UNKNOWN REMOTE OVERTHERE).
REPRESENTS THE DAY ARD ALL ~~ WHICH IS SENSIBLE DURING THE DAY.
" \ , I,
.
OYEKU~MEJI
, REPRESER'l'S WI~ 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
I I
I I I I
I I I I
I I
SPIRITUAL
,
'"
ILE-IFE
•
~
~
~
::c
~
~
~
>
0
~
::c
~
o.
• X
~
1-4
0
<
:Ii: 4'<
:z:
,, til::
~
,0.
"ILA, OOR
IWO O~Rlm
• ""
II II II
II II GREAT ROAD OF LIFE II
II II ... , , ~ II
II II GBE "LI GBO .
ONA TOBI AYE II
~
~
~
~
~
~
<
~
~
t!) t~
Q
~ :Ii:
::c lo. I
~ ~
,I
I I I I
I I
I I
I I I I
~,
GUUSU
43.
1//
OPON IFA = IFA TRAY
,
..
\ \
OLUHORON = OMNISCIENCE
, ,
ORI OPON . .
, , '\ \ '\ \
OLUMORON OLUMORON
, ,• •
'\ ,,, ,
• •
CWO OS:IN CWO OTUN
• • • • •
,
...
'\
ESE
, OPON
..
OFO
I
\
, \
, , IFA)
(INVOCATION TO THE OPON
, ' .. ,
I I
1\ 1
"ORI QPqN! ~S' 9P<?N! OLUM9RQN QWQ QTUN!
, " I.... ,
OLUMORON CWO OSIN! AGONNOMAIGBO!
• • • f
, /\" ,\",,1
EYIN TI E NRO ENIYAN L'OFOI OJU-ALA!
• . , f
44.
I I
THE NINE POINTS OF POWER ON THE OPON IFA
I I
. .
OJU 9P9N
,
"FACE OF THE OPON"
, .
" \
ALASELOSI ALABALOTUN
, I
•
"THE-ONE-WHO-IMPLEMENTS "THE-ONE-WHO-PROPOSES
WITH-THE-LEFT" WITH-THE-RIGHT"
, , "ONA, "OKANRAN\
ONA
I
MUNU
\ \ \
AFURUKERESAYO AJILETEPOWO
• •
"THE-ONE-WHO-HAS-DIVIN ER' S AR-EARLY-RISER-WHO
,IRUKERB-AND-IS-HAPPY"
\ \ \
. . SITS-DOWN-AND-PROSPERS
.
ESE
\
, OPON ..
/
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
•
, ,
USED IN THE FOLLOWING MANNER. THE BABA
~ ,
LAWO (IFA PRIEST) PUTS THE SIXTEEN IKIN
" ~ IN ONE OF HIS PALMS AND HE THEN
MIMO
•
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 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.
• • • •
47.
tIIIttI
THE AGUNMAGA OR
" "
9P'L~
'
I
I
THE OTHER ONE, THE FEMINIRE SroE HAS A PIECE OF IVORY ~TTACHED
!
TO ITS
..., ..
. ..
... "
THE AGUNMAGA (OPELE) IS RESPECTED AS A VODUN, IT RECEI
,
oJ
THE SAME
,
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 ~HE OTHER HARD BE ASSURES THE PARALLELISM AND THE SEPARATION OF I
THE MALE AND FEMALE ~. THE YORUBA DIVINERS THR04 THE OBJECT
,,, . ,
THE YORUBA BABALAWO BOKONON
•
j
THE VOHUKAN (MALE SIDE) MUST FALL ON THE DIVINERls RIGHT. THE
, {
LECT~I
OF THE ODU PRESENTED BY THE CHAIN IS HADE BY OBS'RVING THE TWO
FOLLOWING RULES:
. , ,.
'"
THE OPELE
'.
IS READ OR INTERPRETED FROM RIGHT TO L FT. THE ODU REVE
"
.,J , .... ,
I'
,.J?
CONVEX
SIDE
f
FEMININE CONCAVE
SIDE
SIDE
SIDE
\.•
•
••
.".... . .'
\\
.......- _
/
49.
THE ""
YOROBA BABALAIIO«S) CAST THE " ,
OPELE WITH THE EXTREMI~IES FALLING
• • •
TOWARD THEMSELVES. I
I
I
,
,
II
• 'T
fI:"3
~,,,
COo
.
~Q
-
THE DAHOMEAN BOKONON(S) CAST THE OPELE
• • • • •
'\ " ,
FROM THEMSELVES.
I
I 50.
AND THE
/ ,
EJI-OGBE
I
~ K9 MI NI DIDA 9 WQ 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:
" ,
.. , , \
THE FIRST CAST OF THE OPELE DETERMINES THE ODU THAT IS TO BE READ,
, I •
DU APPEARS:
I • •
I I I ••
I I I
COWRIE
I I I
I I
OR
IRE
BROKEN POTTERY
INDICATING IBI
..OFUN-QTURA
' I
BEFORE ONE RECITES THE NAME OF THE ODO, ONE CASTS TWO ~ORE TIMES TO
DETERMINE WHETHER THE ODO COMES WITH IRE OR IBI - FOR ~XAMPLE' 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
, / I
.. DI; THEREFORE
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 WILL PRESCRIBE A SIMILAR EBO FOR THE cr.I • ON THE
•
OTHER HAND THE DIVINER MAY RECALL A PROVERB FROM THE
j 52.
AND TAKE THE MORAL FROM IT AND ADVISE THE CLIENT. ~E MAY, IF HE
" '
CHOOSES INVOKE THE BABALAWO(S) IN IKOLE ORUN TO IN~PIREI HIM AND MAT
,
.
I
THE lBI,HE MAY DO SO BY USING A NUMBER OF SYMBOLIC , OBJECTS CALLED
.
VODZI BY THE EYRE/FON AND lBO BY THE YORUBA. THESE/OBJECTS
I
" , ,
ARE
,
. I
PLACED ON THE RIGHT AND LEFT SIDES AND THE OPELE . . TOSSED BETWEEN
DESTITUTION.
A LIVING PERSON.
I
53.
j
(2) SECOND THROW (l) FIR~T THROW
I I I I I I
I I III
I I I
I I III
III I.
I I I!I I I.
!:
(p)
~ Q
Q ~
~
~
a... ~:
'.,'
--,..
R
//\ J.' ", I 1 /
OTURUPQN-Y~KU BEIRG SUPERIOR TO ~SA-W9NRIN, INDICATES fRAT IFA
, , I I
OGBE-TURA IS SUPERIOR TO IKA-LOSO, THIS IDICATES T IFA "REJECTS·
THE DIVINER THEN PLACES THE COWRIE SHELL ON THE L SIDE, LEAVING
, , ,
THE OBJECT THAT REPRESENTS THE ORISA ON THE
•
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
""
" , "
9P~L~ TWICE BETWEEN THE TWO OBJECTS.
...... , I"
I ...
THIS TIME QK9NR9N-MEJI AND OGBE-BARA APPEAR SUCCESSIVELr· 9K9NR9N
MEJI
",. IS SUPERIOR TO OGBE-BARA.
, " IFAI THEREFORE "REJECTS" r HE COWRIE
ON THE LEFT AND "ACCEPTS· THE OBJECT ON THE RIGHT WHICH INDICATES
" " , i
THAT AN ORI~A 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 PRESEN~ A NUMBER OF
.
OBJECTS REPRESENTING VARIOUS SPIRIT BEINGS OR CATEGORI~ OF SPIRITS
I
TO IFA. SOME OF THE OBJECTS THAT ARE USED ARE: i,
•
AN IKIJI (PALM KERNEL) REPRESENTING IFA.
I
... .......
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
IMBALANCE IN THE CLIENT'S LIFE, ONE PLACES THE OBJEfTS THAT HAVE
B
, , ,
ON THE FIRST TOSS OF THE OPELE
,
• "
LOSO-WONRIN
, .. FOLLOWED·BY
" " " LOSO-WONRIN IS DOMINANT. IFA, "REJECTS-
OBARA-ATE. TWO OBJECTS ON
I I •
THE LEFT SIDE, WHICH ARE THE SPIRALLED SEA-SHELL RESENTING THE
57.
ORIN ORISA
"ASE
••
'''-'
ORl:sA L'ENU MI 0,
•
I
"ASE .." ~
ORISA L'ENU MI.
I
,
•• •
I
~~ ORISA L'ENU MI 0, ,
j
AsE
••
bRiSA
•
L'ENU MI. I
i
I
ITA BA WI IRdNMoLf:
• •
U GBA VI 0 GBA O. I
, .. i
E WOWO 'RISA L'ARA MI.
• • •
.. ,•
j
. . ,.
E, WOWO 'RISA L'ARA MI 0,
i
I
... I
....
E WOWO 'RISA
, L'ARA MI. !
I
. BA ICE RI 0 MEBI, ARA ILODE.
· . I
TESU ODARA LOSaRO!
•
TESU ODARA LOSORO!
•
TESU ODARA LOSaRO!
•
rESU ODARA LOSORO!
•
• •
TESU ODARA LaSORO!
•
" / 58.
A PRAYER
USED BY THE BABALAWO
...
(IFA OF CUBA)
/ ,
"IBA OLOFIN
. .\
\ "
IBA BABA"
... <I ,/
" YEYE
IBA
I ,
"IBA" AK9DA
.;
..
"IBA" " " "
ORISHABI
'"IBA'" ORUNGAN
....
"IBA ARAMBO
, .... \.
IBA IRUNMOLE.
, ,
. ,
" "
IBA GUAMALE (IBA IGBA'MAL~)
"IBA"
, .; , , \
ILE GBOGBO ALERU OCHA TI MBt: L'~' 0 DUMARE
,
" ADECHINA OLOGUANIYO
IBA
,
"IBA
" FAUNI OLOGUANIYO
"IBA TANDA OLOGUANIYO
...
"IBAYEN
" TIMOYEN AUN TONe
, "
. , GUILLERMO CASTRO
OGBE~SE
... ... ' \ " ......
BABA EJIOGBE BERNABE MENOCAL
TATA GAITAN
ESTENBAN QUINONES
\
OGBE 'TURA RAMON FEBLES
"
OGBE YONO PERIQUITO PEREZ
\ "
CUNDO SEVILLA
, /" I
9YEKU 'S¥ EL CHINO POEY
\ .
IYALOCHA TERESITA ARIOSA
PEPA ESHU BI
,
~BATOLA LA CHrRA KAXYMILIANO
, I ' , ,,,,," ./ / ..
TO BABALO~A, IYALO~A, OLOSA~ TI MB~ L~~J OLODUMARE
"
·A~~
,/,
BABA, A~'
" "A~'
TETE,
'"
MI OLUWO, ASE HI AYUGBONA
...
ASE ELEGUA
, " DERE ARERE IRE BAMBA LO KUA
"ASE OGUN
, . ·
ASE
• I
OCHOSI ODE
• •
KATA TESI
...
"
·.
ASE OSUN OSUN DURE DURUBULE DURO GANGAN LA BOSE AWO
".
A~~ ~BATALA•••
61.
,
8. ODU OF THE OLOWO •
...
EPA BURURU BODA, ERI LOLUGU AUN BARANIREGON NITORI ATE TINCHO
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,
. ;'
14. AT THIS TIME MARK THE ODU OF SOME BABALAWO THAT ARE KNOWN,WRO ARE
15. 9K9NRQN-SA.
KOBIRARI BIANI GUN OYO TAN POPI IKON SE NI OCHOR CHYQUERE, GUERE,
16. 9TURA-CHE.
OTA OCHE IDA FON DA, IRO GURU IRE KUTE-KUTE MO CRE OBA- -ALEYO
AT THIS TIHE BEGIN THE PRAYERS FOR THE ODU MEJI. BEGrNNING WITH
;'
BABA EJIOGBE.
,
;' "
1. EJI-OGBE.
7. OBARA-MEJI.
ADIFA FUN OLOMO A GBO LEND BI AGOGO TI YIO SOFIN ORAN KAN TI
SONG:
OLOFONDE lUTE, MOTE AYE .IKATE.
8. OKANA-MEJI.
OKANA MEJI MEJI, AVO EDUN, NWON NI EDUN KO NI NIKAN RIN. ODIFA
SONG:
ECBDBI AGUADAKURE,
ECBUSI AGUADAKURE,
ECHUSI AGUADAKURE.
9. OGUNDA-MEJI.
SONG:
OTI ~. OYI ROGUN, OYI ROGON,
on GDODON ,
10. OSA-MEJI.
ORUNMILA.
SONG:
OURSO ORORLA LAKA LAKA LA WOSE,
11. IKA-MEJI.
ERIGI AWON NI ODE IDO, ILE MBA LOTON, AGBA ON WON NI NCRE GBO,
12. OTURUPON-HEJI.
OGIGI SA LEIN ARAN, ADIFA FUN WON NILE KUSA NIJOTI ILE WON NSI
NI AWO,
OTUTE HA DE 0,
AWO ESE.
13. OTURA-HEJI.
ENITI BABA NIGUAJU, TO BABA ENI ICHE ADIFA FUN BABA IHALE.
14. IRETE-HEJI.
FUN IGUN.
16. BABA-ORANGUN.
TUTU NI NRO IDE TUTU NI NRO OJE, TUTU NI NRO BABA OHI TI OBA TI
"OFUl'l-SA
, ~
, { ~ , "\\ "
OTOORO AYE JA. OGBAARA AY .
LA KAN'LE. BI AYE BATI OWO ENI BAJE. AIMOWAAHU WA . .. .
~
.
',",'"
;';1. A DAA FUN WON NI AGBAYIGBO IFE FO BIIGBA. ANI TANI YOO BA'NI TUN AYE SO BI . .
, ,
. 1
/ ,,/,
.. ..
IGBA? A RANSE PE OLOTA NI'LE ADO. KO BA'NI TUN AYE IFE SO BIIGBA. 0 DE KO LE SEt
"/' " " ,
.. I I ...
.
. . . .
1 /' , ", \ " " , I\.
..
ANI Kl A RANSE PE ERlNMI LODE OWO. KO WA BA'NI TUN AYE IFE SO BIIGBA: 0 DE KO LE
, ,,. , " " " " , ...
. BEENI
SEE. . . ADO NI'LE IFA. .OWO. SI NIILE ETU. A RANSE
/,
. . PE OGUN LODE IRE. KO WA BA'NI
I"
. SO. BIIGBA. 0 DE KO LE .
TUN AYE IFE
" ,
..
SEE. ENIYAN
1 I"
. EBI DE.
GBE SIIDURO. OJO KO RO:
,\
''''
,
"
,\
..... '
I I '
I
~NIYAN ATI ~RANKO N~OFO. A NI TANI YOO BA'NI TUN AYE IF~ S9 BIIGBA? W9N NI: 0 KU
, ' , ' LODE IYINDE. LABERRINJO LODE IDO. JIGUNRE LODE OTUNMOBA. ESEGBA
. .
OBALUFON ..
, " TlOKO WON LO SI'GBO,
\
. .
", AKODA
..." \
.
AWO EGBA: ,.. \ASADA
."AWO
EGBA. .. .' " NI'LE" IFE..
,ODE ...IJESA.
"
.
NI'LE
...
IFE. ,
,,,,
WON WA BA'NI TUN AYE IFE. SO. BIIGBA. ... ,
Kl
, ", , I
... .. ..
FO BIIGBA WON SEE TI WON KO LE TUN AYE IFE SO BIIGBA. A RANSE PE OLUl\lO AWO ODE
'\'" ... ,\, ,
.. OGUN AWO ODE ALARA. OGBON
IMORl M IJESA. .
. . ENITAARA AWO OKE IJERO.
\
ODUDUGBL'~UDU .. . OBOLEBOOGUN
AWO ESEMOWE. .... " "WON
BABA . .SEE
, NI KETU ...AWON
. ~AA
, \ / '\ , ,
WON SEE TI: W9N KO LE TUN AYE IF~ S? BIIGBA.
, , ,. , \ , ,.. / , "
..
A TUN RANSE PE AKONILOGBON. A BE'WE PE AFONAHANNI. Kl WON WA BA'M rr~ .-\ ,P£ IFE .
, ",,, ~, '" "" ", " "
· . .
SO BIIGBA. AKONILOGBOON OI,;N AFO!'liAHA.'iSI DE: WON 1"1 KI A RANSE PE OTlTO-£NIYAN.
, "
.
,~ ... , ... ...
.
,...
.. .
,
TII~E AWO FUN W9N LODE ARUfIN: Kl9'~~IYA.'4WA n~ IPE 51 ALUOGI,;N. ~ PE
"
9LQFIN OLUWA MI AJALA"E. Kl 0 51 PE OU.'WA III AJALOIWN. An OLUWA
" ' , ~II
~
. . . . . .
AGIRI-ILOGBON. OMO TI ABI LOKE ""fASE. MBI OJU TlIMO WA'\'L AFt OUN
. "
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
\ , W,?N, NI ~E "'"
, , PI:. \ "\ ,
Qaq;~ NI FUN 'PE F'QKA. 0 NI EMf KO
i
\
67
. . . ..
"'~\'" "
"'''''\~~ \
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. "'" , , ,
EKU W~W~Wt: YA Lp SI IT~ 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 A YANU, 0 NI 0 DI ORAN ABULE, MO NI 0 DI ABULE, EMI BULE.IWO ABlJLt. TI KO JEKI
," .
" :\~~
.
9JQ O~U KI PEe "
~"
A DA FUN "".
.. ". ." . ,
OLOFIN-AJALAYE, A DA FUN OLOFIN-AJALORUN, ATI OLUWA MI AGIRI-ILOGBON. . ."
" " NIBI
PMQ TI ABI LOKE " 'TA~~,
OJU TI MO WA'YE. 0 NI ,
PE 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 t: Jf.WQ pBUN KI 'MI DA 'SO BO YIN. A NI A JEWO OBUN.OLUWA D~Q BO
NKORlN:
•
.
"MO GB'EWE ALASUWALU. ALADE SU'WA LEM'OWO RlCml . . .
. .
NUO NAA L'OJO RO TO TUN AYE IFE SO BIIGBA...
, , ,
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
. .
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
, "
FOR OGUN AT IRE. TO RESTORE THE DOMAIN OF IF~.
, HE CAME BUT TRIED
IN VAIN. MEN BECAME UK£ DRIED TREES ON THEIR FEET. RAIN REFUSED
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
LOST ESTATE. BUT WHEN WE SENT FOR THEM. THEY CAME. TRIED AND
THE PIGEON KNOWS THE INNERMOST SECRETS OF ESELU. TIlE SNAIL KNOWS
,
THE WISDOM OF APAKO. THEY DIVINED FOR THE ELDERS OF~. WHEN IFE WAS
THE LEADER IN KETU. THEY CAME, THEY EXERTED ALL THEIR STRENGTH, BUT
,,, ,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 "
~tY 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
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 ~OT BLOW." IT WAS THEN WE SAID TO HIM:
CITIZENS OF HEAVEN. Y()U ALONE. FROM THE DAWN OF TIME, HAVE ALWAYS
HABITAT, THE REPTILES. lHEIRS. THE MIGHTY WATER ANIMALS HASTENED TOT
HEIR REGIONS BY THE SEA. DOGS MADE STRAIGHT FOR DOG-LAND, SHEEP FOR
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:
ORDER OF THE DAY. YOU ARE INCOMPLETE, I AM INCOMPLETE. EVEN THE DAYS
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
AND RESTORED: QUICKLY MUST THE LEAF ALA~UWALU (l1IE LEAF WHICH
.
FRANTICALLY WE SOUGHT FOR THE LEAF-ALASUWALU. WE TOOK ONE LEAF TO
HIM; HE SAYS: THIS IS NOT THE LEAF. WE TOOK ~\l'OTHER LEAF TO HIM; HE
SAYS: THIS IS NOT THE LEAF. THEN, IN COMPASSION HE SAID TO US: CONFESS
WISDOM AND BROUGHT THE LEAF ALA~UW ALU. WE WERE BESIDE OURSELVES
~I
~.
I
I:
ON THAT DAY, RAIN FELL DOWN FROM HEAVEN, THE DOMAIN OF IFE WAS ,ijir
RESTORED.
"
THE HOLY ODU OGBE-YONU SAYS:
" " ,
ORI KAN KI 'BURU ll'OTIJ JF¥..
'"IW A NIKAN
\ , \
L' '0 ~ORO O.
Ii. '
I"
!
THE MEANING:
'j,
;
CHARACTER IS ALL THAT IS REQUISITE.
,
IN IF~CITY.
, ,/
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"
"IWA '"
""
. . ',,,"
'" IWA
THE MEANING:
GOOD CHARACTER
:j
IF WE STRIKE RAGBA AGAINST A ROPE
GOOD CHARAClER.
j
IF WE STRIKE RAGBA AGAINST A ROCK
GOOD CHARACTER
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
,
ADDRESS TO THE EGBE IJINLE YORUBA (YORUBA CUL'l'URAL SOCIETY) LAGOS
" ,/ "
'I ,
\ ;'
, / , / ,
"KA HU RAGBA TAGBA,
"IWA. ...
,
KA" HU RAGBA TAGBA, "
I /
"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
• I I
GBEYAWO,
\
" LO GBE NIYAWO.
10. IWA
I I ," ,
..IWA, "
SI REE,
,
\ I "
, ,
SUURU LO BI I.
I ... , , ... ... , I , "IWA , , ...
, \0 ,
,
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.
KO" ,
MA.A 1IA A LO
"'1
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
I
IWA.
" I
KA" NO"'..
RAGBA,
,/
"
60. KA FI 1'AGBA.
... " 0,
\
,
"IWA LA N VA
... ...
IWA.
~ I ,
"
KA MO RAGBA,
,/
,
"
KA FI 1'AJnJTA,
\ \ \
, ,
65. IWA LA N VA O.
, \
IWA.
,/ , , \ ,
.t
ALARA 0 RIVA FUN HI?
\ \. \. ,/ ,/
IWA LA N WA 0,
, , , ,. , ,
120. SUGBON
I , o NI KO BURU.
/ , ,
, \ ,
,
TUN KU.
OHUN TQ>UN 0 SE SI
, '\
.
'\
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 P'L~P~L'.
, ,
K6 TOJU
, AYA,
,
130. KO 0 T9 JU 9M9.
"
, '\ , '\ /" ",\,,"
LATONI LO,
e
0 0 NIl FOJU RI IWA BAYII.
'\ '\, ,,, ./
SUGBON
I
OUN 0 MAA BAA YIN GBE.
.. , I ' '\ ,
~UGB?N BO 0 BA TI ~E 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,
'\ '\
, , " '" ,
.
WHEN ORUNMILA PROPOSED TO MARRY IWA,
, "
20. 9RUNMILA EXCLADIED. 'GOD WILL NOT LET
ME DO SUCH A TIIIMi.'
"
IF SHE Dm a.E WING,
FOR HER.
\ ,
IWA SAID ALRIGHT. I
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.
,. , ...
40. WHEN 9RUNHILA RETURNED, HE SAID,
"
45. THE FATHER THEN ASKED FOR ,IWA.
HOUSEHOLD.
, I
WHEN HE GOT TO THE HOUSE OF ALARA, HE SAD>:
I /
55. 'IF WE RAGBA WOODEN OBJECT,
\ \
~ I
IF WE TAKE RAGBA WOODEN OBJECT,
,
" IS THE ONE WE ARE SEEKING.
IWA
, ,
IWA.
, , , ,
70. ALARA SAID THAT HE DID NOT SEE IWA.
THE FATHER THEN WENT TO THE HOUSE OF
HE TURNED BACK,
L __\ \ , ,
95. ,ORUN"ILA THEN ENTERED THE COSTUME OF EGUMGU.,
. ..
110. 'IWA, WHY DID YOU BEHAVE LIKE THAT.
.
BUT "IWA REFUSED.
SHE SAID,
, . "
'YOU QRUNMILA, ;:
"
GO BACK TO THE EARTH.
130.
AND TAKE CARE OF YOUR CRXLDREN.
: .
WILL BE.'
'\
ACCORDING TO THE HOLY ODU VERSE WRITTEN ABOVE, ONE CAN READILY SEE
MUST TREAT ONE'S CHARACTER LIKE ORE WOULD A SPOUSE. IT IS NOT EASY
DAY OF ACCOUNTING.
, , ,
/ ,
.
....
OYEKU-MOGBE
, SAYS:
AYE LOJA
,
.
ORUN NILi
'"
A DIFA FUN OLODUMARE, AGO'nJN
, ..
OBA
..
ATAYE MA TUU
I
I
, , , I
BEE DELE AYE
I
,• ..
. " '
BEE, GBAGBE ORUN
I
AYE LOJA
, ,
ORUN NILE
• , , \
E 0 JIYIN
E 0 JABO
, "
OUN TI E RI
" /
TRANSLATION:
...
IKOLE-ORUN IS OUR PERMANENT HOME
•
CAST DIVINATION ORACLE FOR OLODUMARE
, ..
'"
IF YOU COME TO THE WORLD AND FORGET IKOLE-ORUN # •
" "
OVORIlf-GUNDA
, ,
I I
/""
ORUNHlLA NI KI EllIKENI MASE IKA "
• • • •
,,, "
NITORI A 1'1 RE ORUM
•
"
, " BA DE 'BODE ORUN,
BIlKA "
, • ,
A RO PELEPELE EJO.
I I I •
TRANSLATION:
, '\.
ORUNHILA SAYS NOBODY SBOOLD rRDOLGE IN PROFLIGACY OR EVIL,
I
TRANSLATION:
,
SUlfWON.
•
I:
I
,:
i :
GOOD DEEDS NEVER GO UliREVARDED
~ ~
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),
\ ~ \_'"
AFAKALAWO (EVHE)
...,
NUKANTp (FQN), THOSE WHO "EXCAVATE";
~ -
NUGBONON (FON), MASTER OF TRUTH. THIS IS
•
ONE OF THE TITLES OF THE
~
BOK9NON G~D~GBE, AND IT IS RESERVED FOR THE GREATEST DIVINERS:
.... ...,
VAVANON (FQN), GREATER THAN US ALL;
A DUNO:
"I,., _
AWOGBOGBO (YORUBA/FQN), THE BOK9NON (AWO) IS ALL. mIS NAHE IS RE
".
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
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.
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 •
.: i
THE BOK9NON ALSO RECEIVES THE NAME GB~-WE-DO-T9' THOSE WHO TRANSMIT
:,
THE MESSAGE OF LIFE (DEITY). THIS TITLE EXPLAINS HOW CERTAIN PRIESTS
• •
OF THE "OVER THERE".
...
1914.)
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
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.
-YAMUU&!
-AGO!· I aESPONDED.
-Kai'iUl7= nOOBE.·
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
, ~
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,
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)
QUICKLY, I WENT TO LOOK FOR THE NUTS WITH WHICH lfO MAKE A GtJNMAGA
"
,o • "•
(OPELE), AND I HADE IT.
..
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.
FROM HIM.
r
HOW N.H. BECAME A BOKONON - (PORTO-NOVO)
I
I
I
.
MATERNAL AUNTS. THERE WERE NO BOKONON IN THAT FANILY. I OCCUPIED
I , ~
FOREST, WHEN I WAS VERY SMALL, AND TOO YOUNG TO UNDERSTAND WHAT IT
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~. (Y.BESB WERE TWO STONES THAT ARE SACRED TO THE VODUN
I:
I
i
I
ow ;
DAN) •
I RETURNED HOllE, AIm vrruOUT SPEAKING TO ANYONE, PUT THE TWO STONES
FATHER. THIS -.s ~ DAYS AFTER THE ENCOUNTER, NINE DAYS AFTER
WHO WAS SHORr AIm WELL PROPORTIONED, WHO SEEMED TO BE FON (DAHOMEAN).
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 KPOB~ (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,
- ,
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
' HAS
POWDER IN WHICH THE FIGURE OF AKLAN-MEJI - B~ rRSCRIBED.
... ,
HE ALSO GAVE ME SOME PHRASES IN THE YORUBA ~ TO PRONOUNCE:
TIBI TI RILE LAYENF~ 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 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
BUT I HAD GREAT FEAR OF THESE SUCCESSIVE EVEN~ AND I HURRIEDLY WENT
SrMPLY: THAT FOR SOMETIME I HAD NOT BEEN ABLE TO SLEEP. HE CAST IFA
~
'J
J
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!"
OBSERVE THEM, AND HAY~ A VERY QUICK MIND LEARNED MUCH FROM THEM.
\
AFTER THE DEATH OF HIS FA~ WHO WAS VERY OLD, HE BEGAN TO DIVINE
FOR CLIENTS. THEYVERE ALL SATISFIED WITH HIS. DIVINATIONS AND THE
I,
TERMINOLOGY
,
~,
.., , ,
FON (DAHOMEAN) YORUBA (ANAGO)
ASEN - pSAMNI --
ASRO AKPO
•
GBAADU
BLAVO
BOKONON
DU VIKANDO
•
001
..
OIIOLODO-
DUWO OR GBANA
J
,
FA IPA
,
FA ALO DOKPO IPA, C}IIP KAN ,
•,
FAGBAJI .. .
ODEDE-IPA
, AmPA
I
FAGBAN
I ,
FABO, FAF9
, ,
FADE
,
FANUN -
~-IPA
-
RAll-IPA
, , ...
FANUWIWA, HUGBONU FA
,
. IP~
,
(FIRST GOAT)
FAKPO
,
,
..,....,
,."
FASEN OR ZON-SEN
-
~IPA,
OSU--IPA
• ,
/
AKPO-KP,L,
~ I
KU 1m
KPAJrnDA, NEKUKPADA -
KUDIO•
LEGBA AGBANUKWEN
•
....
...
OSUAKESAN
• •
-
L~GBA DO KO, XONNUKO
, VODON .
OR AGBONUX9 SU
/
LEKA. IGBA-IFA
-...,
LONFLEN .
I
ILOIFA, AGELE,ILOOKE .
LOKPO LQKPO, KPALAABA
•
~
KPOLI
•
..., . -
IKPOLI OR IKPONRI
...
SOTIN OR SOKPETIN
, IGIOSUN,YELOSUN
~
TANLUN
.
-
TANLON
VOBLAT9 ADIBO
VODE IBO
P.P 218-219.
(
, "
",..
THE WORD
., (ORI)/
KP~LI IS COMPOSED OF TWO YORUBA WORDS:
"
~KP~
..
OLI,(THE
,., , , ,
THE FAVI (9MP'FA) COLLECTS TWO OBJECTS IN THE F~/IGBO'DU, 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 •
.
f~.
THE CONSECRATED PALM KERNELS ARE THE MALE EL~:TRE 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
, ~
" ,
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;
(
~
J~'FA
(SPIRITUAL COMMUNION)
,
THE DEVOTEE KNEELS ON THE ~NI (MAT),
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
I.
FOURTH POSITION
, #
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" " ... TRACED IN IT. THE
OF1JN-~
" ",
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
,
WHICH HIS I HER ODU HAS BEEN TRACED. THEN TOUCHES IT TO HIS I HER TONGUE.
1
1
\
PINCH OF THE POWDER BElWEEN THE THUMB AND FOREFINGER AND MARKS A LINE
A WHITE SHEET
. .
OPON IFA
I
THE AWO AND/OR THE '9"9 IFA MAY LEARN TO HAVE CONVERSATION WITH HIS/HER
OWN HOLY GUARDIAN ANGEL, THE ORI APERE (THE SUPREME SELF) BY SITTING
, , / " ...
.. ..
OLORON-ELEDA-OLODUMARE
...
1
ISESE WA
•••
... " ",
(BABAIILA An ITAIiLA TI MBE LESE OLODUMARE)
I
. "
. ..
I, ,
. DAMBADA HWEDO
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
CALABASH.
, AGBANUKWEN - THIS IS A SPECIAL
3. "ESU "E~" OP IPA~ POR AwqN AWO. HE
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.)
,
4.
..
E~U
" /
AYERU - MESSENGER OP IFA AND THE PERSONS WHO HAVE THE ROAD OF
,
IFA. HE CONTAINS THE BLOOD OF ALL ANIMALS.
"
" 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 ,
THIS '\
E~U
\. " "QSA-LOPOGBE,
BELONGS TO THE FOLLOWING ODU: '~-BAHA' ORANGUN,
",
. . .
, "'''''
. .,
"
OKONRON-FUN, OGUNDA-KONRON, OFUN-YEKU, OSE-oroRA, OGBE-FUN.
,,, "
",,'
. .
\ ' '"
'/
7. "'""
ESU ANAKI ,
- CONFIDANT OF IFA. THE GATEKEEPER OF THE CEMENTERY. HE
ORDERS AND SENDS, AND DISTRIBUTES THE WORK OF ~ OTHER E~U. (HE
THE
I
9P~>N
,
IFA. TO CONSTRUCT THIS
..
"E~U, "
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
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
HERE 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,
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 ESU WALKS WITH OSAIN. HE CONTAINS A ROOT
OF THE IGI OPE, COCOYO, ~ SCRAPING FROM AN IGI OPE, THE SCRAPING
12. ESU AYE (AJE) - ~S £SO IS MADE IN A LARGE SEA SHELL. IT CONTAINS
ONE IKrN. A PIECE OF TURTLE SHELL, OBI, ERU, IROSON, PEONIA, HEAD
BLOOD OF ONE HUNDRED ARD ONE PIGEONS, FOR THE ONE HUNDRED AND ONE
AND OFON-SA.
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
GOAT.
r
A KNIFE BLADE
COWRIES
ESUAWALABOMA
OKU. EJA, oro. AGMDO. ORl, EFUN, OYIN, OTI, IIJOFA (?), LIMAYAS, OF THE METALS OF
, , /
1111: BIRlU OF no: 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
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
15. ESHU ALAGBANA - 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,
16. ESHU ~YE - A WRY aD ESHU HE IS MADE WITH A RAT. 000: OGUNDA-TURUPON.
l
i,!~
I.
I'
17. ESHU BA~ - tE ~ Ii ALl. WAYS. 000: OYEKU-RETE. '.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
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
24. ESHU BI YI - THE CHIEF OF TWINS. ONE OF THE MOST MISCHIEWXIS. OIXl<Xi8E-\VORI, OKONRON-MEJII
OSE-MEJI.
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.
29. ESHU BARAKENU - THIS THE YOUNGEST ESHU. HE LIVES IN lHE lHIO<ETS. HE CONTAINS SEVEN
30. ESHU BARAINE - HE WALKS WITH OSAIN AND WITH SONGO. HE corfTAl-tS PALM REEDS, AND COCOYO,
qu Ant (A.IE)
TURTLE
,
SHEL~ OBI ERU
"
IYplOSlJN. '"
' , PEONIA.IIEAD 0 .. A PIGEON. AFOCIIE OF QRUNMILA. A
DIRT OR SOIL IS COLLECTED FROM DIFFERENT PLACES, WATER FROM DIFFERENT PLACES.
THIS E~U \
IS BORN THE ODU(S) " EJIOGBE,
DABA " "' " "
9S~-BILE, pSA-OGUNDA, ",
AND OFUN-SA.
--
I
\ A KNIFE BLADE
I
~ ""
BEADS OF QRUNMILA
\
;
I!
:'l~,
, I COWRIES THREE COWRIES
ON THE
FOREHEAD
THE MOUTH IS A
COWRY -\ _
E~U MARIMAYE
FROM
"
...OYEKU-TURUPON
",
. .
33. ESHU ALAEILU - HE IS VERY OLD. HE IS AN AWO. HE IS ONE OF THE BEST.
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.
39. ESHU ELU - lHIS ESHO IS ARARA HE CONTAINS DIRT FROM A CRAB, POWDERED YAM, SULFUR, ODU:
IRETE-YEKU.
42. ESHU ERE - l1tIS ESHO 6 MADE FROM MUD. IT CONTAINS MAJA, RAT, FEATHERS OF A BIRD, ONE GIVES
CALABASH. EKO. A,BQPE OF EGON, A SlUG (A SHELL-LESS SNAIL), A PIECE OF YAM, DIRT FROM A TOMB, EKU,
43. EstKJ A'M:RE - tE LNES Ii lliE SAVANNA HE CONTAINS A STONE FROM A LEVEL PLACE, HAIR FROM A
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,
, i
J
ESO AGaAN'UKWEN
•
A. INVERTED CLAY JAR. B. CLAY 80WL CONTAINING THE CLAY IMAGE. C. THE CLAY ,
f
;
1
ANGER OF IFA HE CARRIES THE 11IINGS ONE OFFERS TO IFA TO IKOLE ORUN AND
• •
, .I
PRESENTS THEM TO IFA.
- -\
,
50. ESHU KETI - HE A MACHETE USER, A CCITlER. HE CARRIES A GARVATO AND A MACHETE. THE STONE IS
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.
60. ESHU OLOGBt\- tECDIOM'ISmR"IWlNAHI.L ROOTS FROM A SHRUB, ANDA STONE FROM A HilL..
72. ESHU ONIBODE - 000: OGBE-M lIEa.FOFS S .... a»t. "DEEl£<B\ IS CXlMMISIOr'tED TO
SPACE WIll NOT PERMIT ACONTUAllOtI OFlHE FORMSRlDEXPRESSIOI'tSOF ESHU, BECAUSE HIS
aoKONON G£DEGBL THE EARTH AND THE SKY ARE BROUGHT TOGETHER LIKE A CLOSED
- SYNONYMOUS WITH THE CREATOR. ALL AROUND THE EARTH IS THE SEA.
, , ,
SOIL AT THE BOTTOM OF THE SEA
, '\, , ....... ... ",,, , , \ ,
o Dl-MEJI
j'
IWORI-M~JI OYEKU-MEJI
. \' OGBE-MEJI
.\
/
THE SUPERIOR REGIONS OF REALITY.
. ".
IKOLEORUN
, ,
IKOLEAYE
•
"THE SKY AND TIlE I:ARTII ARE lWO GREAT CALABASHES, WHICH HAVING BEEN CLOSED,
-'0
, ....
-6
" I "
(LUID OF 'IRE LIVING)
-6
/ I '
-0' _'oJ/_
, , ' , , J
"
NSI A BAPWA
SUNRISE
(LAND OF THE DEAD)
AT THE RISING
,OYEKU-MEJI
"
, COSMIC
. •
INFINITE
EXISTENCE.
THE" . f}NKNOWABLE -ASPECT OF
ULTIMATE REALITY
" ,
AND THE BOLY ODD ~~.
A ca.cKPl' OF . . . . . ca.SCIOOSIIESS
AIID OS
THE_VIaIlATlONS noM IK.QLE QRUN BATHE THE ENTIRE PLANET. THERE IS NO PART OIV'
no: IUGIIT WORD, THE RIGHT LEAF, AND TO PERFORM THE RIGHT SACRIFICE.
, ,
. .
IKOLEORUN
/
AYE
PLANET EARTH
\
I
1
\
t
,I
I
/ ,
. .
IKOLEORUN
EACH PROPLE MUST SPIRITUALIZE AND SANCTIFY THE PART OF THE PLANET WHERE THEY
GBOGBO GUANICHE. GBOGBO GCW'IIGIE EJJEUN OLODUMARE. GBOGBO GUANICHE I LE JEUN, GBOGBO
CHORUS: NANGAREO.
OLUWO:ARERE,AREREO.
CHORUS: NANGAREO.
OLUWO:
CACALETO. MOFOLORUN
CHORUS: NANGAREO.
CHORUS: NANGAREO.
CHORUS: NANGAREO.
"IBAARAIYE ,~
.
AN EBO TO THE FOUR CROSSROADS
" WA
,IBA\ '~YIN BABA
"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 ,
BI EKOLO BA JUBA IRE, D.E AYANU
, "
11\ \
.
"
....
SESE. OMQDE ME YE .
.. YO.. ...
SESE
: i
THE OFFERING:
HONEY
SALT
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
THE TRUE ADEPT OWIFA HAS GIVEN UP FOREVER THE WORSHIP OF PERSONALITIES. WITH
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
, , ,
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
,
SINCE THE TRUE ADEPT OF IFA IS NOT CRD:D-BOUND, HE UNDERSTANDS WITH THE
THE NAME MEANS ~ fOR DE DC'OGIOZIS ONLY 1111: LIGHT AND NOT THE LIGHT
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
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
,
THE TRUE ADI'.PT OF IFA IS AWARE THAT JUST AS THE PROVERBIAL BLIND MEN COULD
ITS BODY; LlKEWlSI:, SPIRITUALLY BLIND THEOLOGIANS CANNOT GIVE THEIR ADHERENTS
r
!
BEING ABLE TO SEE THAT THESE DERIVATIVE THINGS ARE ARE ONLY STAGES, SOMETIMES
THOSE ADEPTS WHO HAVE STOOPED DOWN AT THE DOOR OF INFINITE WISDOM,
BROKEN THROUGH THE SHELL OF THE EGG OF FINITE DOGMATISM AND HAVE BEGUN TO
. -~. " . , \
.
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 PREST~
I
ORI IHO
(INDIVIDUAL CHARACTER
~ ~ ,
S' OTI 'l'9
THE ABYSS
/ '
ORI APERE
/ ,
(THE HIGHER SELF)
I
THE TRUE ADEPT OF IFA MUST TRAVERSE THE GREAT ABYSS OF THIS WORLD