The Original Major Odu Ifa

Copyright © 2008 by:
Center for Spoken

Words / Institute of
Yorùbá Culture.
All right reserved This
book may not be
reproduce in whole or
in part, Including
illustrations, in any
form (beyond that
coping permitted by
sections 107 and 108
of the US copyright
Law except by
reviewer for public
press).without written
permission from the
author and publishers
Printed in. Ibadan
University Printery
Chief
Adédayọ̀Ológundúdú.
2008.
ISBN: 978-0-615-
24432-7 TABLE OF
CONTENTS
Preface: -----------------
-----------------------------
-----------------------------
Pg3
Dedication: -------------
-----------------------------
-----------------------------
Pg4
Acknowledgement: ----
-----------------------------
----------------------------
Pg4
Foreword: ---------------
-----------------------------
----------------------------
Pg5-6
Introduction: -----------
-----------------------------
----------------------------
Pg7-14
Figures of the 256
Odù Ifá: -----------------
-----------------------------
-----Pg14-31
Òguńdáméji
Òsáméjì
Ìrẹ̀tẹ̀mejì
Òtúráméjì
Ìkáméjì
Òtúrúpọǹmejì
Ọ̀sẹ́méjì
Ọ̀fuńméjì PREFACE
Although much have been done by many
other writers on the subject of Ifá and the
Odù; the fact of the matter is that there is
no one book that can contain all the
wisdom and the stories in the Odù Ifá.
We the present generation can only make
attempts. After we are done and join the
ancestors, our children will still have
much more to write about. The
knowledge of Ifa covers everything that
have been created and yet to be created.
Dedication
This book is dedicated to all the
prophets that are known by humanity. It
is dedicated to the spirit of Òruńmìlà
and all of the Olódùs. It is dedicated to
all Babaláwo, Ìyánífá, and Omo awo. It
is dedicated to all those that committed
themselves to spreading the wisdom and
ethical teachings of Ifa all over the
world. This book is also dedicated to
my two dear brothers. Prince Adéwálé
Albert Adérótìmí Láyadé who died from
complications that resulted from an auto
accident he sustained along Ifè Ìbàdaǹ
road in Nigeria. My other brother Prince
Adédgbóyèga Adédọ̀tun Abraham
Adérótìmí Láyadé alias Dotlay met his
mysterious death on his way to Benin
between Ilésha and Akure road in
Nigeria. They were both direct
descendants of Ooni Àjàguń. I am sure I
can be at peace now that I have
dedicated this volume of my books to
both of them. They were my inspirations.
I pray that their souls rest in perfect
peace with Olódùmarè.
Left to rightỌmọ Ọba Adégbóyèga Dọ̀tun
Adérótìmì Láyadé. 1950-2008 Oba
Adémilúyì (Ọọni Àjàguń) reined 1910
1930. IléIfẹ. Omo Oba Adéwálé
Adérótìmí Láyadé 1947 - Oct. 12th 2003
ACKNOWLEDGEMEN
I thank everyone that has helped me to
make these books possible. One saying
in Ilé If ẹ̀ says:“Àgìdímọ̀làjà awo alẹ̀
Ifẹ̀”. Àgìdímọ̀làjà is the awo of Ilé Ifè
the ancient city. “Awo ni gbáwo ni
gbọnwọ́”. It is an awo that helps and lift
up another awo “Báwo kò bá gbáwo ní
gbọn wọ́ awo atẹ”. If one awo do not
help the other, the awo will be shamed. I
will continue to be thankful to Awótuńdé
Awóreni for his contributions to this
book. I am sure
The subsequent volumes of this work

will be done with much more
collaborations among various awos.
There is no only one way or one solution
to the preservation of the knowledge
from Ifa teachings.
FOREWORD
I thank Olódùmarè for the opportunities
that have been giving to me. I belief the
most important thing in life is to do
one"s best in everything. The idea of just
making an attempt isthe beginning of
doing one"s best. One old
Chineseproverb says “A journey of
thousand miles starts with the first right
step. I pray that the elders with wisdom
never vanish from the face of the earth...
INTRODUCTION
This book is a continuation of the major
Odù Ifá Ilé Ifè Volume one. Because the
book will be too voluminous in one
book I decided to make the books in two
volumes. There are eight of the major
Odùs in Volume one and this book
contain the remaining eight Odùs. The
Odùs and stories are compilation from
various sources. This is the rest of the
major sixteen Odù. The next volume will
begin with Àmúlù Ogbè; which are
Ogbè combinations to the Odù Ogbèfuń.
By now I hope Ifá no longer need
introduction. Babaláwos do not go
around trying to convert people to
practice Ifá. People look for Ifá. Human
thirst for knowledge and wisdom will
continue for eternity. I hope to continue
the volumes to the Odùs “Ọ̀ fuń Ọ̀ sẹ́”
which is the last of the 256 Odùs. Ideas
and more information are welcome from
knowledgeable Awos, even though I
will seek out as much as I can.
Se, one just has to be consistent. He /

she will still arrive at the same
conclusions. Ifá is Ifá everywhere you
go in the world.
Ojú Odu
mérìndínlógún 1 2 3 l l
ll ll ll ll
l l ll ll l l l l ll ll l l l l ll ll
ll ll Èjì Ogbè Ọ̀ yẹ̀kú
méjì Ìwòrì méjì 4
ll
ll ll ll ll l l Èdí méjì
5 6 7 l l ll ll l l
ll ll ll ll l l ll ll ll ll ll ll ll
ll l l ll ll Ọ̀ bàrà méjì Ọ̀
kànràn méjì Ìrosùn
méjì 8
ll ll
ll ll
ll
ll
Ọ̀ wọ́nrín méjì
9 10 11 l l ll ll l l
l l l l l l l l l l ll ll ll ll l l l
l Ògúndá méjì Òsa
méjì Ìrẹtẹ̀ méjì
Èjì ẹlẹ́mẹrẹ̀ 12
ll
ll ll
ll
ll
Ètúrá méjì
13 14 15 ll ll ll ll l l
ll ll l l ll ll l l ll ll l l ll ll
ll ll l l Ètúrúpòn méjì
Ìká méjì Ọ̀ sẹ́ méjì
Ọ lọgbọ́n méjì
16
ll ll
ll
ll ll
ll
Ọ̀ fún méjì
Ọ̀ràngún méjì Àpólà

Ogbè
17
ll l
ll l
ll l
ll l
Ogbè-yẹ̀kú 18
ll l
ll
ll
ll l
Ogbè-wòrì 19
ll
ll l ll l l l Ogbè-dí 20
ll
ll l
ll l
ll l
Ogbè-bàrà
21
ll l
ll l
ll l
ll
Ogbè-kànràn 22
ll
ll
ll l
ll l
Ogbè-ròsún
25
ll l
ll
ll
ll
Ogbè-sá
Ogbèríkà 26
ll
ll
ll l
ll
Ogbè-rẹtẹ̀
Ogbè wáat ẹ̀ 23
ll l
ll l
ll
ll
Ogbè-wọ́nrín
Ogbè w ọ́nlé 27
ll
ll l
ll
ll
Ogbè-túrá
Ogbè alárá 24
ll
ll
ll
ll l
Ogbè-gúndá
Ogbè-y ọ́nú
28
ll l
ll l
ll l
ll l
Ogbè-túrúpọ̀n
Ogbè tọ́mọpọ̀n
29
ll l
l l ll l ll l Ogbè-ká 30
ll
ll l l l ll l Ogbè-sẹ́ 31
ll l
ll
ll l
ll
Ogbè-fún Àpólà Ọ̀
yẹ̀kú
32 33 34 35 l ll ll ll l ll l
ll
l ll l ll ll l ll ll l ll l ll ll l
ll ll l ll ll ll l ll ll ll Ọ̀
yẹ̀kú -logbè Ọ̀ yẹ̀kú -
bìwòrì Ọ̀ yẹ̀kú -dí Ọ̀
yẹ̀kú -bàrà
36 37 38 39 ll ll l ll ll ll
l ll
ll ll l ll ll ll l ll ll ll ll ll l l
l ll l ll ll ll l ll ll ll Ọ̀
yẹ̀kú -pelékan Ọ̀ yẹ̀kú -
rosùn Ọ̀ yẹ̀kú -wọ́nrín
Ọ̀ yẹ̀kú -gúndá
Ọ̀ yẹ̀kú–kànràn
40 41 42 43 ll ll l ll l ll
ll ll
l ll l ll ll ll ll ll l ll ll ll l ll
l ll l ll l ll l ll ll ll Ọ̀
yẹ̀kú -sá Ọ̀ yẹ̀kú -rẹtẹ̀
Ọ̀ yẹ̀kú–túrá Ọ̀ yẹ̀kú-
túrúpé
44 45 46 ll ll l ll ll ll
l ll ll ll l ll ll ll l ll ll ll ll
ll ll ll l ll Ọ̀ yẹ̀kú -ká Ọ̀
yẹ̀kú ọ̀sẹ̀ Ọ̀ yẹ̀kú ọ̀fún
Àpólà Ìwòrì
47 48 49 50 l ll ll ll l ll l
l
l l ll l ll l ll l l l ll l ll l ll l
l ll ll ll l ll ll ll Ìwòrì-
Ogbè ÌwòrìỌ̀ yẹ̀kú
Ìwòrì-èdì ÌwòrìỌ̀ bàrà
ll ll l ll
ll l l l ll l ll l l ll ll ll
ÌwòrìỌ̀ kànràn Ìwòrì-
rosún ll ll
ll l
ll
l ll
Ìwòrì-wọ́nrín l ll
ll
ll
ll ll
Ìwòrì-gúndá
55 56
ll ll l ll
l l ll l l l ll l l ll l ll
Ìwòrìọ̀sá Ìwòrì-rẹtẹ̀ 57
l ll
ll l
ll
l ll
Ìwòrì-túrá 58
ll ll
ll l
ll
ll ll
Ìwòrì-túrúpọ̀n
59 60 ll ll l ll
l l ll l ll l l l ll ll ll ll
Ìwòrì-Àyọ̀ká ÌwòrìỌ̀ sẹ́
61
ll ll
ll
ll l
l ll
Ìwòrì-Òfún
62 63 l l ll l
l ll ll ll l ll ll ll l l ll l
Èdí-gbè Èdí-yẹ̀kú
Àpólà Èdí
64
ll l
l ll l ll ll l Èdí-wòrì 65
ll
ll ll ll ll ll l Èdí-bàrà
66 67 l l ll ll
l l ll ll l l ll ll l l ll ll Èdí-
kànràn Èdí-rosùn 68
ll ll
ll
ll
ll ll
Èdí-wọ̀ńrìn 69
ll
ll ll
ll ll
ll
Èdí-gúndá ll l l l l l
l ll l ll ll ll l ll ll ll l ll l l l
l l l Èdí-sá Èdí-rete
Èdí-túrá ll l
ll ll
l ll
ll l
Èdí-túrúpọ́n
74 75 76 ll l l l ll l
l ll ll ll l ll ll ll l ll ll ll ll l
ll l l l Èdí-ká Èdí-sẹ́
Èdí-fún
Àpólà Ọ̀ bàrà 77 78 79
l l ll l ll l
l ll ll ll l ll l ll ll ll l ll l ll
ll ll ll ll Ọ̀ bàrà-Ògbè
Ọ̀ bàràọ̀yẹ̀kú Ọ̀ bàrà-
wòrì
81 82 83 ll l l l ll l
ll ll l ll ll ll ll ll ll ll l ll l
ll ll ll l ll Ọ̀
bàràọ̀kànràn Ọ̀ bàrà
rósùn Ọ̀ bàrà-wọ́nrín
Ọ̀ bàrà-gúndá 80
ll
ll ll
ll ll
l ll
Òbàrà-èdì
84
ll
l ll l ll ll ll
85 86 87 88 ll l l l l l ll l
l ll l ll l ll l ll ll ll Ọ̀
bàràọ̀sá Ọ̀ bàrà-rẹtẹ̀ Ọ̀
bàrà-túrá Ọ̀ bàrà-
túrúpọ̀n 89 90 91
ll l l l ll l
l ll ll ll l ll ll ll l ll ll ll ll
ll ll ll ll ll Ọ̀ bàrà-ká Ọ̀
bàràỌ̀ sẹ́ Ọ̀ bàràỌ̀ fún
Àpólà Ọ̀ kànràn
92 93 94 95 l ll ll ll ll ll
l ll
l ll ll ll l ll ll ll l ll ll ll l ll
ll ll l l ll l ll l l l Ọ̀
kànràn -Ogbè Ọ̀
kànràn-yẹ̀kú Ọ̀
kànràn-wòrì Ọ̀
kànràn-dí
96 97 98 99 l ll l ll ll ll l
ll
ll ll l ll ll ll l ll ll ll ll ll l
ll l ll ll l ll l l l ll l Ọ̀
kànrànọ̀bàrà Ọ̀
kànràn-rósù Ọ̀
kànràn-túrá Ọ̀
kànràn-túrúpọ́n
100 101 102 103 ll ll l ll

l ll ll ll
l ll l l l l l l ll l Ọ̀
kànrànọsá Ọ̀ kànràn
rẹtẹ̀ Ọ̀ kànràn túrá Ọ̀
kànràn-túnpọǹ
104 105 106

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

124 ll ll ll ll
ll ll l ll ll l l l ll l ll l 125
l ll
ll ll ll l l l l ll ll ll l ll l ll
ll ll ll ll l ll l ll ll l ll l ll l
l l ll l l l ll l ll l
Ọ̀ wọ́nrín -bàrà Ọ̀
wọ́nrín -kànràn Ọ̀
wọ́nrín -rosùn Ọ̀
wọ́nrín -gúndá
130 131 132 133 ll ll l ll

l ll ll ll
l ll l ll ll ll ll ll l l ll l l l l
l l l l l l l ll l Ọ̀ wọ́nrín -
sá Ọ̀ wọ́nrín -rẹtẹ Ọ̀
wọ́nrín -túrá Ọ̀ wọ́nrín
-túrúpọ́n
134 135 136

ll ll l ll ll ll
l ll ll ll l ll ll l l l ll l ll l ll
l l l Ọ̀ wọ́nrín–ká Ọ̀
wọ́nrín-sẹ́ Ọ̀ wọ́nrín -
wọ̀fún
Àpólà Ògúndá 137 138
l l ll l
l l ll l l l ll l l ll ll ll
Ògúndá-Ògbè
Ògúndá-yẹ̀kú 139
ll l
ll
ll
ll ll
Ògúndá-wórí 140
ll
ll l
ll l
l ll
Ògúndá-dí
141 142
l l ll l
ll l ll l
ll l ll l
ll ll l ll
Ògúndá-bàrà Ògúndá-
kànràn 143
ll
ll
ll l
ll ll
Ògúndá-rosùn 144
ll l
ll l
ll l
l ll
Ògúndá-wọ́nrín
Ògúndèrin
ll l
ll
ll
l ll
Ògúndá-sà l l l l ll l
l l ll l ll l ll l l l l l l ll l ll
ll ll Ògúndà-rete
Ògúndá-túrá Ògúndà-
turùpọ̀n
149
ll l
ll
ll l
l ll
Ògúndá-kà 150 151
l l ll l
ll l l l l l ll l ll ll l ll
Ògúndá-sẹ́ Ògúndá-
fún
Àpólà Ọ̀ sá
152
l ll
ll
ll
ll
Ọ̀ sá-ogbè 153 154 155
ll ll ll ll l ll
ll l l l ll l ll l l l ll l ll l ll l
l l Ọ̀ sá-yẹ̀kú Ọ̀ sá-wòrì
Ọ̀ sá-dí
156
l ll
ll l
ll l
ll l
Ọ̀ sá-bàrà 157 158 159
ll ll l ll ll ll
ll l l l ll l ll l ll l l l l l ll l
l l Ọ̀ sá-kànràn Ọ̀ sá-
rosùn Ọ̀ sá-wọ́nrín
160
l ll
ll
ll
ll l
Ọ̀ sá-gúndá 161 162
163
l ll l ll ll ll
l l ll l ll l ll l l l l l l l l l ll
l Ọ̀ sá-rẹtẹ̀ Ọ̀ sá-túrá Ọ̀
sá-túrúpọ́n 164 165
166
ll ll l ll ll ll
l l ll l l l ll l ll ll ll l ll l ll
l l l Ọ̀ sá-ká Ọ̀ sá-sẹ́ Ọ̀
sá-fún
Àpólà Ìr ẹtẹ̀
167 168 169 170 l l ll l
ll l l l
l l ll l l l ll l l ll ll ll l ll ll
ll l l ll l ll l l l Ìrẹtẹ̀-
Ògbè Ìrẹtẹ̀-ọ̀yẹ̀kú
Ìrẹtẹ̀-wòrì Ìrẹtẹ̀-dí
171 172 173 174 l l ll l l

l ll l
ll l ll l l l ll l ll ll ll ll ll ll
l ll ll l l l ll l ll l Ìrẹtẹ̀Ọ̀
bàrà Ìrẹtẹ̀-ọ̀kànràn
Ìrẹtẹ̀-rosùn Ìrẹtẹ̀-Ọ̀
wọ́nrín
Àténnurósù
175 176 177 178 l l ll l l

l ll l
l l l l ll l ll l l ll l ll l ll ll l
ll l l l l l ll l Ìrẹtẹ̀-gúndá
Ìrẹtẹ̀-Òsà Ìrẹtẹ̀-túrá
Ìrẹtẹ̀-túrúpọ́n
Ẹ sẹ̀kanọlà 179 180

181 ll l l l ll l
l l ll l l l ll ll l ll ll ll ll l ll
l l l Ìrẹtẹ̀-kà Ìrẹtẹ̀-Òsè
Ìrẹtẹ̀-ọ̀fún
Ìrẹtẹ̀-alájé17
Àpólà Òtúrá l l
l ll
ll
ll
Òtúrá-Ògbè
Òtúrá-oríre Òtúrá-
Oríkọ̀ ll l
ll ll
ll l
ll l
Òtúrá-yẹ̀kú ll l l l
l ll ll ll l l ll l ll l l l
Òtúrá-wòrì Òtúrá-dí
186
ll
ll ll
ll l
ll l
Òtúrá-bàrà 187
ll l
ll ll
ll l
ll
Òtúrá-kànràn 188 189
l l ll l
l ll ll ll ll l l l ll l l l
Òtúrá-rosùn Òtúrá-
wọ́nrín
190
ll
l ll
ll
ll l
Òtúrá-gúndá 191
ll l
l ll l l l l Òtúrá-sá 192
193
l l ll l
l ll ll ll
ll l l l
l l ll l
Òtúrá-rẹtẹ̀ Òtúrá-
túrúpọ̀n
194
ll l
l ll ll l
ll l
Òtúrá-ká 195
ll
ll ll l l ll l Òtúrá-sẹ́ 196
ll l
l ll
ll l
ll
Òtúrá-fún
197
l ll
l ll
ll
l ll
Ètúrúpọ̀n-gbé Àpólà
Ètúrúpọ̀n
198
ll ll
ll ll
ll l
ll ll
Ètúrúpọ̀n-yẹ̀kú 199
200
ll ll l ll
l ll ll ll l l ll l ll ll l ll
Ètúrúpọ́n-wòrì
Ètúrúpọ̀n-dí l ll ll ll l ll
ll ll
ll ll ll ll l ll ll ll ll l ll l ll l
l l ll ll l ll ll ll l ll
Ètúrúpọ̀n-bòrà
Ètúrúpọ̀n-
kànrànÈtúrúpọ́n-
rosùn Ètúrúpọ́n-
wọ́nrín
205 206
l ll ll ll
l ll l ll l l l l ll ll l ll
Ètúrúpọ̀n-gúndá
Ètúrúpọ̀n-sá 207 208
l ll l ll
l ll ll ll
ll l l l
l ll l ll
Ètúrúpọ̀n-rẹtẹ̀
Ètúrúpọn-túrá
209 210
ll ll l ll
l ll ll ll ll l l l ll ll ll ll
Ètúrúpọ̀n-ká
Ètúrúpọ̀n-sẹ́ 211
ll ll
l ll
ll l
l ll
Ètúrúpọ̀n-fún
Àpólà Ìka 212 213

l ll ll ll
l l ll l l ll ll ll l ll ll ll
Ìká- Ògbè Ìká- yẹ̀kú
Ìká- gbèmí
214 215 ll ll l ll
l l ll l l ll ll ll ll ll l ll
Ìká- wòrì Ìká- dí
216 217
l ll ll ll
ll l ll l ll ll ll ll ll ll l ll
Ìká- bàrà Ìká- kànràn
218 219
l ll ll ll
l l ll l ll ll l ll ll ll l ll
Ìká- rosùn Ìká- wọ́nrín
l ll ll ll l ll
l l l l l l l ll l ll ll ll ll ll l
ll l ll Ìká- gúndá Ìká- sá
Ìká- rẹtẹ̀ l ll
ll l ll ll l ll Ìká- túrá
224 225 226 ll ll l ll ll ll
ll l ll l l l l ll l ll ll ll ll ll
ll ll l ll Ìká- túrúpọ̀n
Ìkáọ̀sẹ́ Ìkáọ̀fún
Àpólà Ọ̀ sẹ́ 227 228
229 l l ll l ll l
l ll ll ll l ll l l ll l l l l ll ll
ll ll ll Ọ̀ sẹ́ Ogbè Ọ̀ sẹ́
yẹ̀kú Ọ̀ sẹ́ wòrì
Ọ̀ sẹ́ dúdú 231 232 233

l l ll l l l
ll ll ll ll l ll ll l ll l ll l l ll
l ll ll ll Ọ̀ sẹ́ -bàrà Ọ̀ sẹ́
-kànràn Ọ̀ sẹ́- ìrosùn
230
ll
ll ll ll l l ll Ọ̀ sẹ́ dí
234
ll l
ll ll
ll
l ll
Ọ̀ sẹ́ -wọ́nrín
235 236 237 l l ll l l l
l ll l ll l ll l l l l ll l ll ll l
ll l ll Ọ̀ sẹ́- gúndá Ọ̀ sẹ́
-sá Ọ̀ sẹ́- rẹtẹ̀ 238
ll
ll ll
ll
l ll
Ọ̀ sẹ́- túrá
Ọ̀ sẹ́ Awúrelà 239

ll l
ll ll
ll
ll ll
Ọ̀ sẹ́- túrúpọ̀n 240 241
ll l ll l
l ll l ll ll l ll l ll ll l ll Ọ̀
sẹ́- ká Ọ̀ sẹ́- fún
242
l ll
ll
l ll
ll
Ọ̀ fún- ogbè Àpólà Ọ̀
fún
243 244 245 ll ll ll ll l ll
ll l l l ll l ll ll l ll ll ll ll l
ll l l l Ọ̀ fún- yẹ̀kú Ọ̀
fún- wòrì Ọ̀ fún- dí
246
l ll
ll l
ll ll
ll l
Ọ̀ fún- bàrà 247 248
249
ll ll l ll ll ll
ll l l l ll l ll ll ll ll l ll l l ll
l l l Ọ̀ fún- kànràn Ọ̀
fún- rosùn Ọ̀ fún-
wọ́nrín
250
l ll
ll
l ll
ll l
Ọ̀ fún- gúndá
254
ll ll
ll l l ll ll l Ọ̀ fún-
òtúrupọ̀n Ọ̀ fún- ká Ọ̀
fúnọ̀sẹ́ 251 252 253
ll ll l ll l ll
l l l l ll l l ll ll ll l ll l l l l
l l Ọ̀ fúnọ̀sá Ọ̀ fún-
rẹtẹ̀ Ọ̀ fún- túrá
255 256 ll ll l ll
l l ll l ll ll l ll ll l ll l
ODÙ KẸSAN ÒGÚNDÁ MÉJÌ ẸSẸ̀
KÍNNÍ Bàbá dó lóko
Bàbá a rìn lóko

Bàbá aṣojú konko lálède Òkò
A dífá fún Irúnmọ̀lẹ òjùkótún
A kí fún Irúnmọ̀lẹ ojúkòsí
W ọ́n ní kí wọ́n óṣe àkàléẹbọ níṣíṣe Ẹbọ

kíni àwọn yíòṣe?
Ïjẹ́ẹbọ kín ni akápòń ṣe
Ẹbọ àíku ni akápòńṣe
Ifá mọ̀ mọ̀ jẹ́ kí akápò ó rìn lọ dànù
Èrìgì àl ọ̀, mọ̀ mọ̀ jẹ́ kí iléakápò bàjẹ́

Ifá mọ̀ mọ̀ jẹ́ kí akápò ó rìn lọ
ifá ní kí á rúbọ àìkú, ṣùgbọ́n kí a di opó
ifá mún ifá ní Èmi wá ní kí a dojú
Ẹbọ rírú: Patẹ́rẹ́ẹbọ ni a o yàn níbẹ a ó
sì bọ ifá
IX. ÒGÚNDÁ MÉJÌ Chapter 1
The father who settles on the farm;

The father who walks on the farm;
Bàbá who was looking intensely at the
city called Òkò (an ancient Yorùbá
town); They cast Ifá divination for the
iruńmọlẹ̀.
Ojùk ọ̀tún (name of a divinity)

They recited Ifá for the Irúnmọlẹ̀
Ojùkòsì (also a name of a divinity) They
were advised to make offerings;
They asked what offerings should be
made.
And so what offerings does the Akápò

(name of the assistant of Ọ̀ rúnmìlà)
make. It is the offerings for longevity that
the Akápò makes;
Ifa do not let Akápò walk away and get
lost;
Èrìgìàlọ̀ (one ofỌ̀rúnmìlà"s names) do
not let the Akápò"s house be destroyed.
Ifá does not let Akápò walk away.
Ẹ bọ:
The babaláwo should use theỌ̀ pẹ̀lẹ̀ to
ask for the appropriate offerings and
also to make offerings to Ọ̀ rúnmìlà,
Adìyẹ dúdú, Obì, Orógbó,Ọtí and Owó
Awo.
Àlàyé:
Ifá says the client should make offerings
for longevity. In anything that we desire
in life, longevity should be foremost.
The client can have other wealth and
materialistic things but may not have
long life to enjoy them. The client should
remember the reason why the Irunmole
never dies. They will always prevail.
The Irunmole are the forces in the
Universe which will bless the client
with longevity if the offerings are made.
Ifa says the client should make offerings
for longevity in anything that we desire
in life; longevity should be foremost.
The client can have other wealth and
materialistic things but may not have
long life to enjoy them.
ÒGÚNDÁ MÉJÌ ẸSẸ̀ KEJÌ

À bá lọ, à bá dé À bá rọ́ràn Òní Ìjà ni
ìbá dà
A dífá fún Akòko mọ̀jàlawà Tíń sawo
ròdeỌ̀ yọ́
Akókó awo ọba lódeỌ̀ yọ́ Kúlúwẹ́ o

jomaa ilé
Àrọ̀nì jónáá ilé Olúkòyí Kúlúwẹ́, ó
jónáá ilé bẹẹrẹbẹẹ
(Ifá ní kí a ma gbàgbé olóoré, kí a fẹ́ràn)

(Aláfẹ̀hìn tìẹni bí tíẹyẹ akòko ará ilé)
Chapter 2
We could have gone; we could have
arrived; We could have seen the trouble
of today. It could have been a fight.
They divined Ifá for Àkókó Mọ̀jàlàwà.
He that was making Awo venture to the

city ( Ọ̀ yọ́)
Kuluwẹ (a name) does not look like the
way to the house. Àrọ̀nì (a name) does
not look like the way to the house of
Olúkòyí.
Ẹ bọ:
The client should make an offering to
Èṣù in order to avoid fights. Eku 1,Ẹja 1,
Epo, Obì, Ataare and Ọti 2, Owó Awo
and food.
Àlàyé:
Ifá says that the client should not forget
someone who has been helpful to the
client.
One should have love for someone who
has been a backbone in one"s life. One
should try to avoid fights and
confrontations.
ODÙ KEJE ÒGÚNDÁ MÉJÌ ẸSẸ̀

KẸTA
Ọ̀ rúnmìlà rìnrìnrìn nínú ìṣẹ́

Ó ní ojú kíí pọ́n ni jù kokooko lọ
Ọrùn kò gbọ́dọ̀ wo ju perépéré
Dá ifá fún ògún, oníjà-òòlè
Ẹjẹmu oluwọ́nrán
A da gìrìgìrì rebi ìjà A dífá fúnỌ̀

rúnmìlà
Bàrà Àgbọnmìrègún
Ifáń sunkún pé òun kò ní apá Tí a
fiiṣagbára
A ṣe igbá ògún dá ni sílẹ̀ Lará tó rọ ni

Ìgbà ògún dáni sílẹ̀
Lará tó rọ ni
Ifá ní kí a bọ ògún, kí a rúbọ, kí ale kúrò

lórí ide, Ifá ní òhun tíń pọ́n ni lójú, yíò
tẹni lọ́wọ́ etc.
ẸBỌ RÍRÚ: Eku,Ẹja, Obì,Ẹbọ, Àwo
amọ̀ fún Ìpèsè fún àwọn Àgbà ifá ní òun
yíò sọ ẹni di alágbára
Chapter 3
Ọ̀ rúnmìlà walks for so long in poverty.
He said the eyes never get redder than
that of Kokoko (an expression of serious
poverty). One never gets poorer than
this;
The neck can never be more of a burden
than that of Pẹ̀rẹ̀pẹ̀rẹ̀ (an expression of
hard labor)
One never suffers more than this;

They cast Ifá for Ògun Oníjàọlà
Ẹjẹmu Oluwọ̀nran (alias of Ògún)
The one who always runs to the fight
They cast Ifá teachings forỌ̀ rúnmìlà
Bàràmi Àgbonìrègún;
Ifá was crying that he doesn"t have the
arms that one can use for strength; You
know it is when Ògún sets one free.
That is when we feel better.

It is when Ògún sets one free that one
feels better.
Ẹbọ:
Eku 1,Ẹja 1, Obì, Epo,Ẹ̀ kọ, Àkùkọ, Ẹja
for Ògún and Òkété for rituals for the
babaláwos.
Àlàyé: Ifá says that the client who has

consulted with the babaláwos should
worship Ògún and make offerings so that
one can be set free. As we know there
are many types of freedom. The client
will be set free in life. He or she will be
able to achieve one"s aim. The client
might be experiencing poverty and
hardship but things will get better for the
client if he or she worships Ògún and
makes offerings to Ògún. Ifá will give
the client power and victory in life.
Offerings come in different forms;
sometimes hard work and perseverance
are part of the offerings.
ODÙ KÉJE ÒGÚNDÁ MÉJÌ ẸSẸ

KẸRIN
Ilé ni mo ti jáde wá
Ọ̀ nà ni mo sìń tọ̀ọ́ bọ̀
A dífá fún Ògún
Oníjà Oolè
Ẹjẹmu olùwọran, A da gìrìgìrì rebi ìjà
Babaláwo ló bá ní kí n m ọ́ padà délé
mọ́ Gbọọrọgbọ, Ogboorogbo ni kín bá
òkú ẹ̀ Gboorogbo
Oníṣẹ̀gùn ló ní kíń mọ padà délémọ́
Gboorogbo, Ogboorogbo ni kín n bá òkú
ẹ̀
Gboorogbo
Ọkùnrin, Obìnrin, OsO Ajẹ́, àlááfà,
Wòlìi, ọmọdé, Àgbà,Onílé, Àlejò, ló ní
kíń ma padà délémọ́
Gboorogbo, Ogborogbo ní kí n bá òkú ẹ̀
Gborogbo
(Ifá ní kí a rúb ọ, Àwọn ọ̀tá kan fẹ́ bàwá

jà
(Wọ́n sìṣọ́nà ibi tíẹ fẹ́ lọ yí, Àwọn kò ní
jẹ́ kí a dé, Gbùgbọ́n ẹbọ kí aṣẹ́gun wọn
ni kí a rú. Ifá yíò fiọ̀tá súlẹ̀ Kú) etc.
(Ẹbọ RÍRÚ: Eku,Ẹja, Epo,ẹ̀kọ, Àkùkọ,
Ewé ifá Ewé ifá, pẹ̀lú patẹ́rẹ́ẹbọ)
Chapter 4
It is the house that I come from;

It"s theroad that I am walking on.
They cast Ifá teachings for Ògún
OníjàolèẸjẹmu Oluwọ̀nran (nickname of
Ògún) The one that always runs to a fight
(in praising Ògún)
If it is a babaláwo who wishes that I

don"t return from battle; It is on the way
on the narrow path that I will find his
dead body. At the narrow path.
If it is a herbalist who wishes me not to

return home, It is on the narrow path I
will find his dead body. At the narrow
path.
If it is a male, female, witch, wizard,

catholic –
Priests, young ones, old ones, landlords,
guests who wish me not to return home;
It is on the way on the narrow path that I
will find their dead body. At the narrow
path.
Ẹbọ:
Eku 1,Ẹja, Epo pupa,Ẹ̀ kọ, Obì, Àkùkọ,
Ewé Ifá and Owó Awo
Àlàyé:
Ifá teaches that the client should be
careful of enemies and hatred. There are
some enemies who are trying to prevent
the client from having success in life.
The client might be preparing to go on a
venture. But the enemies do not have
good wishes toward the client. If the
client makes ebo, he or she will have
victory over the enemies. If the client is
going on a journey he or she should
make an offering for safe return.
ÒGÚNDÁ MÉJÌ ẸSẸ KÀRÚN Ìgbọ́rọ́ki

awo ìgbọ́rọ́ki
Ìgbọ́rọ̀fà awo ìgbọ́rọ̀fà
Ní jọ́ tí Ìgbọ́rọ̀fà o ti kí wọn lóde
ìgbọ́rọ́ki mọ́ Níọjọ́ tí ìgbọ́rọ̀fà, o ti kí
wọn lóde ìgbọ́rọ̀fà mọ́ Pònpọ́lá àbídí
sììrìkì
A dífá fún Alápá, ọmọ Arọ

A bù fún Molónígìjà,ọmọ ọ̀dọ̀fin
Molónígbìjà,ọmọ ọ̀dọ̀fin
Ìwọ ló díjà sílẹ̀ fún Ìwààmikùlẹ́hìn Tííṣe
ọmọ Ewí Adó
Ìwọ ló fòkèlè mẹ́ran níọbẹ̀ ikú
Ifá ní òhun ti ańṣe, òhun tí ó lè mún ìkà

wá ni, kí a rúbọ, kí a máṣe yan odì, kí a
máa báaẹnikánkan já etc.
Chapter 5
Ìgbóróki is the babaláwo of ìgbóróki (a

Yorùbá town) ÌgbórỌ̀ fà is the babaláwo
of Ìgbórọ̀fà (a Yorùbá town) The day
that Igboroki stopped greeting them at
Ìgbóróki again; The day that Ìgbórọ̀fà
stopped greeting them at the Ìgbóróki
again, Ponpola has a steady bottom.
They cast Ifá divination for

Molónìgbèjà;
They also cast Ifa divination for the
child of Aro (a name that means „I have
someone that will fight for me")
The child ofỌ̀ dọ̀fin, you were the one
who started the fight.
With Ìwàmikùl ẹ́hìn (a name which

means my achievement remains) Who
was the child of Ewí of Adó (the ancient
king of Adó)
You are the one that went and took a
piece of meat from the plate of death.
Ẹbọ:
Eku,Ẹja, Obì, Epo,Ẹ̀ kọ, Àkùkọ, Owó
Awo.
Àlàyé:
Ifá is warning the client to be careful of
what he or she is doing. The client
should watch his or her character. He or
she should be nice and be friendly and
try to greet everyone and be nice to
people. He or she should not quarrel
with anyone. The client should not do
bad things. Good character is part of the
offerings for the client. So that offerings
for the client will keep the client from
trouble.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸFÀ Gúnnugún

ṣo ore màpálórí màpálórí
Àkàlàmàgbòṣoore màyògégé màyògégé
Ọjọ́ míí jomí bíí kẹ́ni ó ma tiẹ̀ṣoore mọ́
Oroṣoore òro ò léwé
Àfòmọ́ṣoore kò légbò
A dífá fún Òkété
Tí óń lọ réé tẹ́ọká nífá Ọká bọ̀ gbáwo mì
Ibi loṣe
Èrìgì àlọ̀, Ọká bo bá pewùsá
Bóo báa kú
Ọká bó gbáwo mì Ibi lóṣe
Chapter 6
Igúnnugún (the Vulture) did too many

favors and ended up with a bald head.
Àkàlàmàgbò (the big buzzard) did too
many favors and ended up with the
pouch on her neck. The next time and the
next time. Maybe one should not do any
more favors.
Òro (a type of apple tree) did too many

favors and ended up without roots; They
cast Ifá divination teachings for the
Òkété.
He was going to initiate (Ọká) the
Python into sacred Ifá practice.
Python, if you swallow an Awo you

have done evil. Èrìgìàlọ̀, Python if you
kill ewùsá (another name for special rat.
Èrìgìàlọ̀, Python if you kill Ewùsá if you
do not die.
Python if you swallow another Awo (an

initiate) You will have done evil.
Ẹ bọ:
The part of the offerings is for the client
to be careful for whom they do favors
for and how they do them. He or she
might be trying to do a favor like lending
money out to a friend or taking on a
serious responsibility or making such
decisions.
Àlàyé:
Ifá teaches about moderation in favors;
One should be aware of
misunderstandings in favors. But the
client should be careful of what favors
he or she does and for whom. It is
important that the client understand the
teaching of Ifá.
ÒGÚNDÁ MÉJÌ ẸSẸ KEJE
Ó ní ò wò wòrò
Mo ní ó tùtù dùn-dùn
Mo ní bíí owo túntùn tí a máa ní ní Mo
ní kí niẹbọ, ò ní
Ẹyẹle méjì àti egbèjìlá
Ò ńí Ò wọ wọ̀rọ̀
Mo ní Ó tutù dún dún
Ó ní bí kínni
Mo ní bí aya tuntun tí a maa fẹ ni Mo ní
kínniẹbọ, ò ní
Àgbéb ọ adìe méjì, àti egbèjìlá Mo ní bí

iléọmọ tuntun tí a máa bí Mo ní kín
níẹbọ, ó ní
Àkùkọ mẹ́ta àtiẹgbẹ̀ta lélọ́gbọ̀n Ó ní
abímọ léọmọ ni ti sẹ̀sẹ̀kí
Óní ọmọ kíí tán lẹ́hìn obìnrin

Mo ní bí ilé tuntun tí a máa kọ́ Ó ní
àdámọ́ àdámọ́ ni pèrègún dá aṣọ Ó ní
Pèrègún kíí lo aṣọ èsí
Óní Ewúré kan àti Èjìlélógún lẹbọ
Mo ní bí òye túntùn tí a ma j ẹ ni Ò nì kì
wọ́n yan òun lẹ́bọ
Wọ́n ní Àgùntàn kan Ìtí aṣọ funfun Igba
efun kan àtiọ̀kànlá owó Orí mi di
Oríẹfun Àdó
Ọ̀ tẹ̀kùlú gbogbo,ẹ wá yọ̀ fún mi poro Ifá

ní a ó báẹsẹ̀ jà
Chapter 7
It drops down and I see them;

I said it is so cool;
I said it is like the cool money that I will
be having. I asked what the offering was
and he said: 2 eyele and 1000 cowries"
equivalent in money.
It drops down and I see him;
I said it is so cool;
He said like what and I said like the new
wife that I will have.
I asked what the offerings are and he
said:
2 hens and 1060cowries" equivalent in
money.
I said like the new child that I will
have–
I asked what the offerings were and he
said having 3 roosters and 630 cowries
equivalent in money;
He said having child upon child is the

way of Seseki. I said like the new house
that we will build Add to its clothes
(leaves)
He said that peregun does not wear last
years clothes.
He said 1 goat and 22 cowrie"s

equivalent are the offerings; I said like
the new chieftaincy title that I will have.
He asked what are the offerings they
prescribe for him. They said 1 lamb, 1
bale of white clothes.
1 calabash full of efun and 11 cowries
(equivalent in money) My head has
become the head ofẹfun from the vessel.
Everyone should come and rejoice with
me.
Ẹbọ:
Eku 1,Ẹja 1, Epo, Iṣu, Iyọ̀, Obìọtí and
Owó Awo.
Àlàyé:
Ifa speaks that there are a lot of good
things that will come in the life of the
client, If he or she make offerings. There
will be prosperity in the life of the
client; blessings of money, wives,
children, houses, materials, and so on.
The client could be made a chief and be
in a higher position. He could be a
leader. Good fortunes are coming to his
or her life if he or she makes the
offerings.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸJỌ
P ẹ̀tẹ̀ pẹ́tẹ̀ ni ań ro Oko

Gbọ̀nràngándán-gbọ̀nràngándán ni ań rọ
à dá Èjì-dá èjì-dá ni ań rọ agogo idẹ
Bá a ba pá a pó,
Á diọ̀kanṣoṣo gírogíro
A dífá fún ọ̀rúnmìlà

Tí ó wá ní Ìrògún ọ̀tà
Wọ́n ní yíòṣẹ́gun,ṣùgbọ́n kí ó rúbọ
Àkùkọ mẹ́ta, ẹgbẹ̀talélọ́gbọ̀n àti asúnrún
ẹtù kan Ïjẹ́ atónírú, atóníyọ̀
Ẹ nu wọn sun un, sun in Ifá níẹnuọ̀tá kò

ní ràn wá Ifá ní a oṣe ògùn ọ̀tá
Chapter 8
It is in a flat shape the way we cast the

life (a farm implement used for clearing)
Gbọ̀nràngàndán, gbọ̀nràngàndán (an
expression of solid metal)
It is the way we cast the machete (used
for clearing)
It is in twos we usually cast the brass
bell.
When we put them together they become
one.
Cast Ifá divination teachings for Ọ̀

rúnmìlà;
We were in the midst of enemies;
They said he will have victory;
But for him to make offerings: 3
roosters, 630 cowries, equivalent in
money, and 1 smoked deer.
So both the seller of iru (a seasoning for

cooking) And the seller of Iyọ̀ (salt)
their mouths are always busy. Their
mouths.
Ẹbọ:
Àkùkọ Adìyẹ, Obì, Iṣu Ọ̀ gẹ̀dẹ̀,
Epo,Ẹ̀ wà, Àgbàdo and Owó Awo.
Àlàyé:
Ifá teaches the client that he or she might
be alone in a fight or difficulties. Life
might take the client in different
directions. The client is surrounded by
enemies. He or she should be careful
with people who could be bad mouthing
him or her. If the client makes offerings
it will stop. All the mouth will be put in
a pouch and get tied up. The client will
eventually have victory over his or her
enemies.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸ̀ SÁN Alágbára

níí sunkún adé
A dífá fún Ògún
Wọ́n ní kí ó rúẹbọ
Ẹbọ: Agada (àdá), àkùkọ, àti isu sísun
Ifá ní agada yẹni ni Ògún máa fiṣe iṣẹ́ọrọ̀
Kí ó máa mún l ọ́wọ́ káa kiri

Wọ́n ní kí ó jẹ isu sísun, ó jẹẹ́
Òrùngbe sì n gbé, ó lọ sí odò lọ mun omi
Bí ó ti mun omi tán
Ó rí àwọn méjì wọ́n ń jà
Nítorí ẹja kan tí wọ́n pa

Ògún ní kí àwọn méjèèjì mun sùúrù
Kí wọ́n lọ pín,ẹja náà ní ilé
Gbùgbọ́n wọn kọ̀,
Èkínní sọ pé, ìwò òòrùn ní òun ti wá
Èkejì sọ̀ pé ìlà òòrùn ní òun ti wá
Lẹ́yìn gbogbo èyí tí wọn sọ fún Ògún
Ògún fi àdá tí ó wà ní owó rẹ̀
Dáẹja sí méjì fún wọn,
Èkínní dúpé lọ́wọ́ rẹ̀, ó ní óun fẹ́ kíọ̀gán
wá laọ̀nà Wá dé ìlú òun,
Ó ní Ògún yíò diọlọ́rọ̀
Ó níọwọ́ rẹ̀ yíò tẹ ọ̀pọ̀lọpọ̀ǹkan
Èkejì tún dúpẹ́, òun náà bẹ ògún kí ó
laọ̀nà dé Ìlú òun náà bákánnà; Ògún ní
òun gbó
Ïjẹ́ọjọ́ tí Ògún ti dáẹja sí méjì fún àwọn
méjì tóńjà Ni a tiń pè ní ògúndáméjì.
Chapter 9
A strong person is the one who usually

cries to possess the crown.
Cast Ifá divination teachings for Ògún
Ògún was told to make offerings and
sacrifice of a machete, 1 cock and
roasted yam. Ifá said that it is the
machete that Ògún will use for
prosperity.
He was told to always carry his machete

with him wherever he goes. They told
him to eat the roasted yam. He ate it.
He became thirsty and then he went to
the river to drink water. As he finished
drinking water, he saw two people who
were fighting.
They were fighting because of the fish

they caught. He said that they should be
patient;
He said that they should share the fish at
home but they refused. The first man said
he came all the way from the East.
The second man said he came from the

West;
Ògún now used his machete in his hand.
He divided the fish into two for both of
them.
And gave it to both of them half and half.
The first man thanked Ògún and gave
part of his own share to Ògún.
He asked Ògún to clear the path to his
house with his machete.
The second man did the same thing.
They said Ògún would surely have
prosperity.
Then Ògún became very prosperous, as
from the day that Ògún divided the fish
among the two fighters. We now say
Ògún is divided into two (Ògún-dá-
méjì)
Ẹbọ:
1 machete, yam, palm oil, palm wine,
Obì Orógbó, Atare,ọ̀pọ̀lọpọ̀ owó fun
Awo.
Àlàyé:
Ifá teaches the reward of listening to the
advice of the babaláwos. Ògún listened
to the advice that got him to the river to
go drink. The machete isthe power of
Ògún"s success. It is important to make
fair judgment when judging.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸWA
Àtànpàkò níí m ẹ́sẹ̀ gún

A dífáọ̀rúnmìlà,
Bàbá fẹ́ lọ rí ìdí ayé
Wọ́n ní kí ó rúbọ
Bàbá gbẹ́bọ ó rú,
Ẹ báa lọ Òkun,
Ẹ báa lọ Ọ̀ sà,
Ifá níń o sìn ní tèmi
(Ifá ní kí a rúbọ, Ẹsẹ̀ ifá yìí níńsọ fún wa

pé A kò gbọdọ̀ṣe ẹ̀sìn míràn tó ju Ifá lọ,
Kí a rúbọ kí A ma ba rí ìjàẹlẹyẹ)
Chapter 10
Àtànpàkò (the toe thumb) knew how to

climb the legs; Cast Ifá divination
teaching forỌ̀ rúnmìlà;
Bàbá was going to see the secret of the
world. He was told to make offerings.
He listened to the advice and made the

sacrifices. If you go across the sea;
If you go across the ocean;
It doesn"t matter to me.
It is Ifa who I will worship.
Ẹ bọ:
Eku, Obì, Orógbó, Atare. The client
should learn to worship Ifá. Ifá should
be the main religion of the client.
Àlàyé:
Ifá is teaching the client that the secret of
life is Ifá. He or she will be able to
maneuver life with the knowledge of Ifá.
The evolution of the world was in the
presence of Ifá. The client is advised to
listen to the guidance of the babalawos
and make offerings. Part of the offerings
is to worship and study Ifá. ÒGÚNDÁ
MÉJÌ ẸSẸ KỌKÀNLÁ
Ó do lóko
Ó bà lóko
Ó fẹ̀yìn ti igi akòko pèré Ọ̀ rọ̀ miṣetán tí
yíò maa kọ nígbàyí Dífá fún Ọ̀ rúnmìlà
Tí yíò fi ọmọ olóko s"Obìnrin Kò pẹ́, kò

jìnnà,
Ẹ wá báni ní wòwó ire
(Ifá ní kí a rúbọ, Kíọ̀rọ̀ẹni lè lójú, Ifá

níẹni t"Ódù yí yọ sí yíò fẹ ọmọbìnrin
Ènìyàn pàtàkì kan).
Chapter 11
He settled at the farm;

He landed in the farm;
He leaned his back on the Akòko tree.
My matters are ready to come together
for better; Cast Ifá divination forỌ̀
rúnmìlà.
He who was going to take the daughter

of the owner of the farm for a wife; Not
too long; not too far.
Come and find us in abundance of
prosperity.
Ẹbọ:
Iṣu, Epo pupa, Obì, Orógbó,
Atare,ẸmuỌ̀ pẹ.
Àlàyé:
Ifá teaches that the client should relax.
He or she should know that things will
begin to get better in his or her life. He
or she might have been struggling on
something, but it is time for everything to
come together for better. He or she
should make offerings so that all the
matters will be victorious. Ifa predicted
that the client will get married to
someone very important. Most likely
will bean important woman in one"s life
and they will both have abundance of
prosperity.
ÒGÚNDÁ MÉJÌ ẸSẸ KEJÌLÁ Igún

nííṣe yígbó-yígbó
Àlàmàgbò nííṣe tìgbò-yìgbò, A o mọ
ibití Ogun óṣẹlẹ̀ sí lọ́la Dífá fún
Láknigbó;
Tííṣe Yèyéọlọ́jà-Mẹ́rìndínlógún Èrò ipo,
ÈròỌ̀ fà
Èrò ìpo, èròỌ̀ fà

Ẹ̀ yin o mọ̀ pé Lánkánígbó bíỌba ni
(Ifá ní gbogbo tí a bá bí ni yíò jẹ ọlọ́jà,
èyítí ó túmọ̀ síỌba) (Tàbí Èjíyẹ̀ pàtàkì).
Chapter 12
Igúnnugún (the Vulture) is the one that

lands like an airplane; Àkàlàmàgbo (the
Buzzard) is the one who lands like an
airplane. We do not know where the war
is going to land tomorrow. Cast Ifá
divination for Làkànigbò.
Who was the mother of

Ọlọ́jàmẹ́rindínlógún? (The 16 disciples
ofỌ̀ rúnmìlà)
The people of Ìpó
The people ofỌ̀ fà.
Ẹbọ:
Offerings toỌ̀ rúnmìlà, Obi, Epo,
Atare,Ọtí, Abo-Adìyọ kan, Owó Awo.
Àlàyé:
Ifá predicted that all the children of the
client will be great people in life like
the sixteen Olódùs. The Odù
mẹ́rìndínlógún or Ọlọ́jàmẹ́rìndínlógún
are the sixteen disciples ofỌ̀ rúnmìlà.
We do not know who will give birth to
the king tomorrow.
ODÙ K Ẹ̀ SÁN ÒGÚNDÁ MÉJÌ ẸSẸ

KẸTÀLÁ Òkú ọ̀pẹ àbàwọ̀ taataa
Dífá fún Àníkín-nikun,
Tííṣe ọmọ bíbí Àgbọnmìrègún,
Wọ́n ní kí ó rúbọ sáìkú ara rẹ̀
Ó gbẹ́bọ, Ó rúbọ.
Ifá ló d ẹkẹ eku

Mo lọ dẹ̀ẹ̀wò Ife
Ifá kò ní fi Aníkínńíkùn fún Ikú pa Òun
Àti Ikú ti dìmùlè
(Ifá ní kí a rúbọ, nítorí Ikú, Ifá lóun kò ní

fi wá fú Ikú pa, (Ifá ní kíẹnití Odù yí yọ
sí lọ dí Òpó-Ifẹ̀ mún nítorí Ikú)
Chapter 13
The dead palm tree has the furnace go

bright;
Cast Ifá divination teachings for
Aníkiníkún, a name that means the one
who has the ikin ofỌ̀ rúnmìlà in his
stomach.
Who was the direct child of Àgb

ọnmìrègún (a name forỌ̀rúnmìlà?) They
told him to make offerings for longevity.
offerings.
Ifá says that unless the Eku is in betrayal
I say it is a taboo in life.
Ifá will not give Aníkunníkún for death

to kill him. He and Ikín which
isỌ̀rúnmìlà"s has become one.
Ẹbọ:
Make offerings to Ifá and Ògún. 1
Eku,Ẹja, Epo, Obì, Orógbó Atare, Efun,
Osùn,Ọtí, Ìjẹ ìmu.
Àlàyé:
Ifá promises not to leave the client for
death to kill him. The client should make
offerings to prevent an untimely death.
The client has become the child of Ifá.
He or she is under the protection ofỌ̀
rúnmìlà. The client should worship Ifá.
He or she should be a student of Ifá. This
is one of the situations where the client
can receive the Ileke of Ifá or Idẹ Ifá, in
Ògún chain of ògún. It is a protective
charm against an untimely death.
ÒGÚNDÁ MÉJÌ ẸSẸ̀ KẸRÌNLÁ Ẹ

máaṣé é nìṣó A o máa wó bíẹ ó tiṣéésí
Dífá fún Eléréé Ògògó
Ọmọ abàpò ire wọ́nti-wọ́nti lọ́wọ́
Olódùmarè Mo tẹ́wọ́ kíẹ fún mi níre ajé
Mo tẹ́wọ́ kíẹ fúmi níre Aya
Eléréé ó dé o,
Ọmọ abàpò wọ̀nti-wọ̀nti lọ́wọ́
olódùmarè Mo tẹ́wọ́ kíẹ fúnmi níreọmọ
Eléréé ó dé o
Mo tẹ́wọ́ kíẹ fúnmi níre gbogbo
Eléréé ó dé o,
Ọmọ abapò wọ̀ntì-wọ̀ntì lọ́wọ́ bí
olódùmarè
(Ifá ní gbogbo Ire tíọmọ Ògúndá

méjìńwá ni yíò rí látọwọ́ Olódùmarè)
(Ifá ní ojú owó kò ní pọ́n ẹni náà, Ojú
Aya àtiọmọ àti tí Ire gbogbo kò ní pọ́n
ẹni náà).
Chapter 14
Continue doing what you do;

We will be looking at how you are doing
it.
Cast Ifá divination teaching for Elérè
Ògògó.
The child of the one who has a sack of
abundance and blessing from the hand of
Olódùmarè.
I open my hands so you can come and

give me prosperity of money.
Elérè has arrived; the child that has the
sack of abundance and blessing from the
hand of Olódùmarè. I open my hands so
you come and give me prosperity in life.
Elérè has arrived. The child that has the

sack of abundance and blessing from the
hand of Olódùmarè.
I open my hands so you come and give
me prosperity in life.
Ẹbọ:
1 Iṣu, Epo pupa,Ọ̀ gẹ̀dẹ̀, obì,
Atare,ẸmuỌ̀ pẹ, Ọ̀ pọ̀lọpọ̀ Owó.
Àlàyé:
Ifá says that the client must make
offerings. The client will be blessed
with a lot of prosperity. The client who
has Ògúndá méjì will not be wanting of
money. He or she will not be wanting of
wife and children. The client will be
blessed. The client might want all these
things in life.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸẸ̀ DÓGÚN
Obìnrin bí ìtí
Dífá fún Ọ̀ rúnmìlà
Níjọ́ tóńlọ rè raỌ̀ sayìn lẹ́rú
Èyí ewé ajé
Gbinrin bí ìtí
Èwo niń ò rọ́ dànù
Èyí wẹ́wẹ́ Ewé Aya,
Gbinrin bí ìtí
Èwo niń ò rọ́ dàǹù
Èyí Ewéọmọ
Gbinrin bí ìtí;
Èyí Ewé Ìṣẹ́gun
Gbinrin bí ìtí:
Èyí Ewé Ire gbogbo
Gbinrin bí ìtí
Èwo niń ò rọ́ dànù.
(Ifá ní kíẹni dá Odù yí lọ kọ́ iṣẹ́ Ewé jíjá

àti egbò wíwá) (Ifá ní Oníṣègùn niẹni
náà).
Gbinrin bì tì
(It stood firmly like a locked door)
Cast Ifá divination forỌ̀ rúnmìlà, on the
day he was going to buyỌ̀ sanyìn as a
slave. These leaves are the leaves for
medicine to make money.
It stood firm like a locked door.
Which one should I cut down?
These leaves are the leaves for medicine
to have children; It stood firm like a
locked door
These leaves are the leaves for medicine

to have victory – It stood firm like a
locked door.
Which leaves are the leaves for
medicine to have prosperity? It stood
firm like a locked door.
Ẹ bọ:
The client should receiveỌ̀ sanyìn. He
or she could be a doctor or a nurse, a
healer or an herbalist, a therapist or any
other professor of healing arts.
Àlàyé:
Ifa says that the client who has consulted
the babalawo should be a doctor or an
herbalist. The client will be gifted with
the knowledge of healing.Ọ̀ sanyìn is the
spirit of herbs. People who do healing
work are children ofỌ̀ sanyìn. This is the
story of whenỌ̀ rúnmìlà boughtỌ̀ sanyìn
as a slave. He taughtỌ̀ rúnmìlà about
plants and leaves and their healing
powers.Ọ̀ rúnmìlà asked Ọ̀ sanyìn to
clear the bushes around his house
without knowing the importance and the
uses of these plants. AfterỌ̀ rúnmìlà
began to use the plants thatỌ̀ sanyìn his
slave taught him for healing work and
other things, the news spread to town
and everyone began to come
toỌ̀rúnmìlà"s house for healing. Ọ̀
rúnmìlà became famous and prosperous.
ÒGÚNDÁ MÉJÌ ẸSẸ̀

KẸRÌNDÍNLÓGÚN Ájágbó jùgbùjugbu
jùgbùjugbu Bàntẹ́ Àgbòdo pupa rọ̀rọ̀
Dífá fún Kàbúrẹ́
Tííṣe ọmọ Olórò kan àtijọ́ O tiṣe dé
ibiọdẹ níṣíṣe Kàburẹ́, Oko lẹ̀yinń ro ní
Ìran tẹ̀yin O tiṣe débi Aṣọ ní híhun;
Kàbùrẹ̀, Oko lẹ̀yin bùn níran tiyín O tiṣe
débiọ̀nà yíyẹ̀
Kàbùrẹ̀, Oko lẹ̀yin ro níran tẹ̀yin
(Ẹsẹ̀ Ifá yìíń sọ wípéẹni tó dá Ifá yí fi

iṣẹ́ ìran rẹ̀ sílè, Ifá ní kan wà ní ìdílé
wọn tí ó kọ̀ sílẹ̀ tí kòṣe)
Chapter 16
Àjagbo jùgbù-jùgbù, jùgbù jùgbù

The underwear of a person that lives in
the river is very red;
Cast Ifá teachings for Kàbure, the one
who is the child of the prosperous man
of the past. Why did you get into hunting
Kàbure, when it is farming that your
lineage has practiced? Why did you get
into textile work Kàbure, when it is
farming that your lineage has practiced?
Why did you get into road construction
work Kàbure, when it is farming that
your lineage has practiced?
Ẹ bọ:
The client should find out what the
traditions of his or her own people have
been. There is a specific Òrìṣà or ritual
that the family should practice in order
to have success in life.
Àlàyé:
The verse in the teachings of Ifá is
telling the person who has consulted Ifá
that he or she has left the trade of his or
her ancestors. It is an example of
someone who has left his or her tradition
and culture. The client should try to go
back to his or her roots in order to have
success in life.
ÒGÚNDÁ MÉJÌ ẸSẸ

KẸTÀDÍNLÓGÚN Ìyáńlá abara funfun
Dífá fún Bàbá Aníbú-sọ̀-lọ́gbọ́n;
Ìyáńlá abara funfun
Dífá fún alọ́gbùn-mọ́-nibú,
Níjọ́ tí wọ́n ń lọ réé pẹja lódò
Igbá Ògún d ẹ́ja sí méjì

Lara bá rọ ni
(ifá ní kíẹni tí odù yí yọsí, Kó raẹjańlá
kan bo orí rẹ̀. ifá ní Omi kan wà
lẹ́yìnkùnlé ilé rẹ̀, kí ó lọ gbéẹbọ síbẹ̀)
Chapter 17
The big mother who has a white body;

Cast Ifa teachings for the father who has
the lake but didn"t have the container to
draw the water out. The big mother who
has a white body;
Cast Ifá divination teachings for the
father who has the container to draw the
water out but does not own the lake;
On the day they were going to go catch
fish in the lake.
On the day they were going,

It was when Ògún divided the fish in
two that we became all right. Ẹbọ:
The client should buy a big fish to make
an offering to his or her head for
success. The offerings should be placed
by a river nto too far from the client"s
home.
Ẹja kan, Epo pupa, Obì, Orógbó,
Atare,ẸmuỌ̀ pẹ, Èkuru funfun and Owó
Awo.
Àlàyé:
This is another story where Ògún
divided the fish among the two
fishermen who were in conflict or
fighting over how they will share the one
fish they had both caught. Ifá speaks of
how the client will be an intermediary in
a situation where there will be a
peaceful resolution. The resolution will
lead the client to prosperity.
ÒGÚNDÁ MÉJÌ ẸSẸ̀ KEJÌDÍNLÓGÚN
Ìdúró kò sí
Ìbẹ̀rẹ̀ kò sí
Dífá fún òsùnwòn,
Tí yíò máaṣòwò àìpé
Ẹbọ ni wọ́n ní kó wáṣe
Gbogbo Ìṣòwòọ̀pẹ,
Ẹni tó gbẹ́bọ níbẹ̀, Kó wááṣẹbọ (ifáń
kìlọ̀ fún,ẹnití yọ sí wípé; Kí óṣọ́ra nítorí
pé òwò tóń ṣe kò pé, iṣẹ́ rẹ̀ kò sì lọ
déédéé).
Chapter 18
There is no time to stand;

There is no time to stoop;
Cast Ifá divination teaching for
Òsùnwọ̀n, the measuring scale. He was
engaged in an unprofitable business and
he was told to make offerings.
All believes in Ifá;

Whoever gets the advice to make
offerings should make it.
Ẹbọ:
Eku,Ẹja, Epo pupa, Iyọ̀, Ẹmu, Obì, Iṣu
and Owó Awo.
Àlàyé: Ifá is teaching that the client who

has consulted with the babaláwo might
be engaged in an unprofitable business.
He or she might need to change the
nature of that business. The client should
be careful in judging others. It is
satisfying to be a judge. However, one
has to think twice before making a
judgement.
ÒGÚNDÁ MÉJÌ ẸSẸ̀ OGÚN

Igi gbígbẹ ma lé gànrànhùn
Igi gbígbẹ ní kò ní tótó
Dífá fún ẹbọ;
Tííṣọmọ wọn lóde Ògbólú
Ẹnu lẹbọ, Ẹnu ènìyàn lẹbọ wà
Ẹnu lẹbọ.
(Ifá ní kí aṣọ́ra fúnẹnu; kíẹnu ma ba kó

báni, kí aṣọ́ra kíẹnu ènìyàn tàbíẹnuọ̀tá
mọ́ lè ba tẹni jẹ́).
Chapter 20
The dry tree is usually hard.

The dry tree does not have juice.
Cast Ifa divination forẸbọ.
He was the child of the people of
Ògbolú, a town.
Alárá, (the name of an Awo) where Ẹbọ

is.
In the people"s mouth is Ẹbọ.
Ajerò, the name of an Awo,
WhereẸbọ is. In the people"s mouths
you will find Ẹbọ. Becauseof people"s
mouths we usually make offerings.
Ẹ bọ:
The client should make a feast to feed
the mouths of the people. Throw a party
for friends and relatives. The offerings
should be edible food such as pounded
yam, sauce, drinks,Ẹmu,Ọti. Make a
plate for Ògún from the food cooked.
Àlàyé:
Ifá advises the client to watch his or her
mouth. One should watch that the mouths
of enemies do not get the person down
or in trouble. Ifa teaches that the mouth
is very important. Most of the offerings
we make are to please people"s mouths
so that they do not say bad things about
us.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KÍNNÍ Igbá ìwòyí
Igbá ìwòyí
A dífá fún Moníyèré igbá òjò
Nígbà òjò ní ìpọ́njúu moníyèré
Bí ó bá di ìgbàẹ̀ẹ̀rùn tán
Wọ́n di igbá onígbá òkun
Wọ́n á di onígbá idẹ
Èrò ìpò,
Èròọ̀fà,
Ẹ wáá bá ni ní tìṣẹ́gun
Ifá ní àsìkòọlà wa ti dé, Ifá ní a ó bọ́ aṣọ

ìyà sílẹ̀, ifá ní oun yíò padà sí rere fún
wa, gẹ́gẹ́ bíí ti moníyèré. Ifá ní iṣẹ́ tí ań
ṣe àsìkò tó láti jèrè iṣẹ́ náà. Etc.
ẸBỌ RÍRÚ: EKU,ẸJA, OBÌ, EPO,Ẹ̀ KỌ,
ÀKÙKỌ, OWÓ TÓ TÓ AWO JẸHUN
X. ÒSÁ MÉJÌ
Chapter 1
This season (dry season or rainy season)

This season
Cast Ifá divination for Moníyèré (name
of an Awo) in the dry season. It is only
in the rainy season that Moníyèré has
hardship.
In the dry season it will end.

They will become owner of plenty of
prosperity. They will become owner of
plenty of brass jewelry The people of
Ìpò (a Yorùbá town)
The people ofỌ̀ ffà (a Yorùbá town)
Come and find us in Victory Ọbọ:

Eku,Ẹja, Obì, Epo pupa, Corn pulp,
Àkùkọ adìyẹ, Owó Awo.
Àlàyé:
Ifá says our time has come to be
prosperous. We shall leave sufferings
and hardships behind and move forward
in life with prosperity.It is time to be
rewarded for our work. Ifá predicted
success in the client"s work. Olódùmarè
and Ifá will do goodness in the client"s
life.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KEJÌ Àfín awo ìlóde

A dífá fún Ajíbọ́lá
Tííẹe yèyé Elékuru, lọ́jà Èjìgbòmẹkùn
Ajíbọ́láṣayé òní ire
Ọ̀ rúnmìlà ló ní o sayé òní rere
Ajíbọ́lá sáyé òni ire

Ẹ̀ lààsòdè ló ní kí o sayé òní rere
Ifá ní kí a maṣe dáradára, kámáṣe hu ìwà
búburú, kí ifá káá báa bání jà pẹ̀lú
olódùmarè etc.
Chapter 2
Àfín, the Albino, Awo of Ìlóde (a

compound in the ancient city of If ẹ̀)
Cast Ifá divination teachings for Ajíbọ́lá
(the name of a person);
That means the one born into wealth,
who was the woman who sells Èkuru (a
kind of bean pie) at the market of
Èjìgbomekùn.
Ajíb ọ́lá, do the right thing in today"s

life.
Ọ̀ rúnmìlà is the one who says you
should do the right thing in the life of
Awo.
Ajíbọ́lá, do the right things
Èlàsóde (a name forỌ̀rúnmìlà) is the one
that says you should do the right thing in
today"s life. Ẹbọ:
This is one of the Odùs that also teaches
the need for good character and
amicability. Wickedness is seriously
discouraged. It is better to do good
things in one"s life,
Àlàyé: This is a warning for the client

that he or she should try and do the right
things so as not to see the revenge ofỌ̀
rúnmìlà and Olódùmarè. The client
should not be wicked to people. It is
also possible that someone else is
portraying wickedness towards the
client. In doing well and being good the
client will have the support ofỌ̀ rúnmìlà
and the Almighty God.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸTA
Mo gbélé fojú sìn ó

Níṣekú pa Babaláwo
Mo gbé òde fànyìn sìn ó Níṣekú pa
Àwọn Àgbà ìṣègùn O o ri bílé ti rí
wọ̀nyi bí
Ọ mọdé wọ̀nyí kò jẹ́ kíń sinmi A dífá

fúnỌ̀ rúnmìlà
Wọ́n níọdún yìí niọláa bàbá mi pé
Rírúẹbọ lóń gbẹni
Ẹ wá bá ni ní àrùṣẹ́gun
Àrùṣẹ́gun làwá wà
Ifá ní òhun gbogbo ta a tíń sáré rẹ̀ yíò tó

wa lọ́wọ́ nínúọdun yí, á ó lọ́lá nínú ọdún
yíí, a ò sì ní ire gbogbo etc.
Ẹbọ Rírú: Eku,Ẹja, Epo,Ẹ̀ wà, Obì,
Àkùkọ, Àyébọ̀, Àwo Amọ̀ Fún Ìpèsè
Chapter 3
I stay at home and accompany you with

my eyes;
That is what causes death for the
babaláwo.
I stay in my living room to accompany
you with my thoughts; That is what
causes death for the herbalist.
Don"t you see how the house looks.
These kids do not let me rest.

Cast Ifá teachings forỌ̀ rúnmìlà.
They said this is the year for my father"s
wealth. Making offerings is befitting.
Come and find us in victory.
We are in victory.
Ẹbọ:
Eku,Ẹja, Epo pupa,Ẹ̀ kọ, Ewùsá, Obì,
Àkùkọ, Àyébọ, Owó Awo.
Àlàyé:
Ifá predicted that all the things that the
client has been looking for will be
achieved this year. This will be a good
year for the client. The client will be
prosperous this year. It is also important
not to rely on other people"s promises.
The client should make sure that he or
she has true physical support and not just
works of the mouth. It is important to
make offerings. The client should listen
to the advice of the babalawo.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸRIN

Ìṣẹ́ lóṣẹ́ igún
Ni Orí igún fi pá
Òṣì ló ta Àwòròṣàṣà
Tí ó fi lawoọ̀ràn lẹ́yìn sansansan Tí ó fi
diẹni tíń sunkoo kiri
A dífá fún Òbítúsì

Tííṣe ọmọ Álárá òde Ìlárá
Ọ̀ gbèrèwù ni bàbá r je
Wọn ńi kí wọ́n dáwó jọ
Kí wọ́n hun agbọ̀n idẹ fún wọn L"otu ìfẹ́
rere
W ọ́n ké sí igbá tííṣe ọmọ Oníreṣè Pé kí

ó wá hun Agbọ̀n Idẹ
Igbá ní òun kò mọ Agbọ̀n idẹ hun Wọ́n ké
sí Ataare,
Tííṣe ọmọ Oníkọgbaá, ti ìlú Ìkọgbá
Ataare ní òun kò m ọ Agbọ̀ Ide hun

Wọ́n wá ké sí akínsakún
Tííṣe ọmọ wọn lóde Òkérèwá
Akínsakún ló wá hun agbọ̀n idẹ fúnwọn,
l"out ifẹ̀ rere Niwọ́n fiṣe ayé wọn
Ni ayé w ọn fi gún gérégé Kò sawo

nígbà yí mọ Ọ̀ nàẹ̀fọ̀n la lè rawo díè
(Ifá ní, a ò níṣìṣèemọ́, ifá ní a kò ní jìyà

mọ́, ifá ní a óṣe àṣeyorí, a ó sì ti ibẹ̀ là.
Ẹbọ rírú: eku,ẹja, epo, agbọ̀n, ewùsá,
àwo, ẹyẹlé, àkùkọ pẹ̀lúọ̀kẹ́
mẹ́rìndínlógún owó.
Chapter 4
It is poverty that besieged the Vulture,

which causes the Vulture to be bald.
It was penury that besieged Àwòròsàsà,
that causes the mark on his back; that
makes him to be crying all over the
place.
Cast Ifá divination for Obituni, who was

the child of Alárá, an ancient Yorùbá
king, of the town of Ìlárá. His father was
called Ogbérewù.
They were told to contribute money so
that they could weave a basket make out
of brass for them at Ifẹ̀ rere (Yorùbá
cradle).
They called the Igbá (calabash who was

the child of Onír ẹsẹ̀); So they can come
weave the Brass basket for them.
Igbá, the calabash, replied that he did
not know how to weave a brass basket.
They called an Atare, who was the child

of Oník ọngbọ́n of the town of Ìkọngbọ́n.
Atare replied that he did not know how
to weave a brass basket.
They now called on Akínsakin, who was
the child at Òkéréwé, a compound in Ilé
Ifẹ̀.
Akínsakin was the one who weaved the

brass basket for them at If ẹ̀-rere; That
was what they used to fix their life.
Then their life was straightened
perfectly.
There are no more Awos at this period.
It is on the was to Efọ̀n, a Yorùbá town,
that one can find a few Awos.
Ẹbọ:
Eku,Ẹja, Epo pupa,Ẹ̀ kọ, Àgbọ́n, Ewùsá,
Awo,Ẹyẹlé, Àkùkọ, 6000 cowries.
Àlàyé:
Ifá predicted that we will no longer
suffer in life. Ifá says our hardship will
end. The client will have victory in life.
One has to have perseverance and
determination. There is success at the
end of struggle. As Obitun in the story
did not give up looking for someone to
weave the brass basket, eventually
someone was found among the artisans
of Ilé Ifẹ̀. The client will eventually find
his or her way to success.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KÀRÚN Orí búrukú

kíí wú túúlú A kíí dáẹsẹ̀ asiwèrè mọ̀
lójú ọ̀nà A kíí mọ orí olóyè ní àwùjọ A
dífá fún Mọ́bọ́wú
Tííṣe binrin Ògún
Orí tí yíò j"ọ ba lọ́la

Ẹnìkan kò mọ́ọ́n,
Kí tọkọtaya mọ́ pe ara wọn ní wèrè Orí
tí yíò j"ọba lọ́la
Ẹnìkan kò mọ́
Chapter 5
A bad head doesn"t grow a tumor;

One cannot recognize the footprints of a
crazy person on the road;
We cannot know the head of someone
who will become a chief in the crowd of
people. Cast Ifá divination for B
Mobowu, who was the wife of Ògún.
The head that will become the kin

tomorrow no one knows; Let not the
husband and the wife call each other
crazy any longer. The head that will
become the king tomorrow no one
knows.
Ẹbọ:
Good character and respect. Humility
and generosity.
Àlàyé:
Ifá predicted that it is not good to
prejudge someone. There must be
respect for the other people because we
do not know who they will become in
the future. No one knows who will be
the president of a nation or the king of a
town in the future. The wife must learn
to respect the husband as the husband
respects the wife. So also there must be
respect between friends and family. The
client who has consulted Ifá may rise up
to be a great person in the world. The
potential is greater if the client makes
offerings. In the teachings of Ifa the
offerings are not always items. It could
consist of demonstrating good character
and respect. Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸFÀ
Hà! Àgbà tí ó bá ṣe àṣejù tí tẹ́ ní í tẹ́ A

dífá fún Odù
Nígbà tí Odù délé ayé
Hà! Wọ́n ní ìwọ Odù
Wọ́n ní o báṣọ́ra rẹ
Kí ó ṣe sùúrù,
Kí ó máa yánjú
Odù níẹẹ̀tii?
Wọ́n ní nítorí Agbára rẹ̀ ti Olódùmarè
fun un ni
Chapter 6
Ha! An elder who lacks control will

lose his or her respect. Cast Ifá
divination for Odù.
When Odù arrived in the world.
Ha! They said to Odù, that Odù should
be careful.
That Odù should be patient.

To be patient; not to be arrogant.
Odù asked why.
They said it is because of not losing the
power that Olódùmarè gave Odù.
Ẹbọ:
Humility and patience.
Àlàyé:
Ifá teaches that it is necessary to be
humble and patient so that one does not
lose one"s power and respect.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KEJE Ọwọ́ èwe kò tó

pẹpẹ Tà àgbàlàgbà kò wọ kèrègbè Iṣẹ́ tí
èwe bẹ àgbà
Kí àgbà máṣe kọ́ mọ́ Gbogbo wa la ní
íṣẹ́ tí ań bẹ ara wa
Chapter 7
The hands of the Youth do not reach the

shelves. The hands of the elder could not
go through the ground. The errand that
the youth asks of the elder,
The elder should no longer refuse.
We all have some favor that we can ask
each other.
Ẹbọ:
Kindness, tolerance and being helpful
Àlàyé:
The Odu speak about the the need to help
one another among human of all ages and
sex. It teaches people that that the older
people need the help of younger people
as much as the the young need the help of
the old.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸJỌ Òṣà yọọọ,

babaláwo ayé
Ló dífá fún Ayé
Wọ́n ní kí ayé ó fiẹbọ ọ̀la sílè
Kí ó maa rúẹbọ àwọn Ajogún
Ïjẹ́ a wáń bẹ, ań bẹ,
Àwá mọ̀ọ̀ mọ ńbẹ láyé o Ayé kò ní parun

Chapter 8
Òsà Yoo the babaláwo of the Earth,

Cast Ifá divination for the Earth.
They told the Earth to leave offerings for
Wealth alone.
He should make offerings to guide
against evil (which includes death). So
we are here we prevail like the Earth
prevails.
We are here on Earth.
The Earth will never perish.
Ẹbọ:
Make offerings to prevent bad health and
short life. 1 Eku méjì,Ẹja méjì, Ìjẹ, Ìmu
and Owó.
Àlàyé:
Ifá teaches that it is better to make
offerings for longevity and prevalence
rather than for wealth if one has wealth
without longevity or life. It is of no use
to the client.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸ̀ SÁN

Bí ó báṣe pé gbogbo orí sun pósí Ìrókò
gbogbo ìbá ti tán ní igbó A dífá fúnỌ̀
wẹ́rẹ́ (Ìyànjú)
Tí óń ti ìkòléọ̀run bọ̀ wá ìkọ̀lé ayé Wọ́n

níọ̀wẹ̀rẹ̀ (Ìyànjú) lań já, gbogbo wa
Ọ̀ wẹ̀rẹ̀ láń jáẹni tí ó yorí rere kò wọ́ pọ̀
Ọ̀ wẹ̀rẹ̀ láń já, gbogbo wa
Chapter 9
If it is all heads that sleeps in the coffin;

All the Ìrókò (African hardwood) tree in
the forest would have finished. Cast Ifá
divination for Òwẹ̀rẹ̀ (Ìyànjú)
He was coming from heaven to Earth.
They said that it is only efforts that we
have.
All of us.
Ẹbọ:
Courage and perseverance.
Àlàyé:
Ifá teaches that we cannot all be so
fortunate or lucky. We just have to try
and do the best we can, to be the best.
We should not take life for granted or
feel bad when we have to keep on trying.
Ọ̀ SÁ MÉJÌ ẸSẸ KẸ̀ WÁ Kókó dé ojú

Orókún ó pin
Ọ̀ nà dé orí àpáta pọ rúru
A dífá fún Yéwéré
Níọjọ́ tí ó maa na ìjẹ́gbẹ́ àtiẹ̀jẹ̀gbò Wọ́n
ní kí ó máṣe na wọ́n
Ó ní òun máa nàá w ọ́n

Ó sì na wọ́n,
Nígbà tí ó padà dé ilé
Ó bá gbogbo àwọn ará ilé rẹ́nì ìbúlè
àìsàn Ó sáré tọ àwọn babaláwo
W ọn ní a fi bí ó bá rú ẹbọ
Bí ó fi leṣe Ògùn
Ó rú ẹyẹlé méjì
Obì mẹ́sàń
Abo adìe kan àti àkùkọ adiẹ kan
W ọ́n wá ní ki ifá fu ń pe:

A lé kú lọ nílé yí
Yewere ìwo ló na ìjègbé na rẹ̀ pèlú
A lé àrùn lọ olóde iléyí lóní

Yewere ìwọ lo na ìjégbé naẹ̀jágbó rẹ̀
pẹ̀lú
Chapter 10
When the knot gets to the knee it ends;

The road gets to the mountain and
disappears. Cast Ifá divination for
Yewere.
On the day he was going to flog Ìjègbèdè
and Ejegbo; He was told not to flog
them.
He said he will flog them.
But he flogged them anyhow.
When he arrived back at his house he
found all his family was sick. He then
ran to the babalawos.
They told him that unless he could make
sacrifice he would not have victory. He
made offerings of twoẸyẹlé and nine
Obì. One Abo-adìyẹ, one àkùkọ adìyẹ.
They then started to chant in praising Ifá

for him. We have chased away death
from this house Yewere. You were the
one that flogged Ìjègbè and Èjègbò. We
have chased sickness away from this
town today. Yewere you were the one
that flogged Ìjègbè and Èjègbò.
Ẹbọ:
Listening to advice of the elders so as
not to have regrets. Not being stubborn
for not listening to advice.
Àlàyé:
It is advisable to listen to the advice of
the babaláwos and the elders.
Sometimes there is a repercussion for
not listening to advice.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KỌKÀNLÁ Ìdúnkùn-

dún únỌyọ̀
Ìfòkufò ògbìgbò;
Ìjekújẹ Àdán níí fii tẹnu ń su
Dífá fún Èjìẹ̀rìndínlógún Oródù
Wọ́n ńtọrùn bọ wàlé ayé
W ọ́n ní kí wọ́n wá faṣọ ara wọn rúbọ

Gbogbo ìsọ̀rọ̀ọ̀pẹ̀;
Ẹni tó gbẹbọ́ níbẹ̀ kó rúbọ
Gbogbo ìsọ̀rọ̀ọ̀pẹ̀
ÀLÀYÉ: Ifá ní kí a fi asọ araẹni rúbọ, ní

kíákíá kíá lọ sí ibi tí ań lọ
Chapter 11
The senseless whistling of Ọ̀ yọ, an

African bird. The senseless flying of
Ògbìgbò, another African bird. The
senseless eating of Àdán, an African bat;
Is reason why he efecated through his
mouth; Cast Ifá divination for the two
major sixteen Oródùs.
They were coming from heaven to the

world.
They were told to use the clothes they
were wearing as offerings. All Ifá
believers,
If you were advised to make offerings,
make them, all Ifá believers.
Ẹbọ:
The offerings should be the clothes that
the client is wearing.
Àlàyé:
Ifá advises that the client is going on a
venture. He or she should use his or her
clothes as offering before the venture so
that the journey may be favorable. Give
the clothes that you wear to someone
who can use them like a homeless
person or someone else in need. Doing
so will bring prosperity to the client
who has consulted Ifá.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KEJÌLÁ
A kìí ní ereé nílé
Ká gbàwìn ẹ̀wà lóde
Dífá fún Oge;
T" ó ńlọ faraṣọfà sọ̀dọ̀ Alágbo-ànná Ẹbọ
níwọ́n ni kó wáṣe
Ó gb ẹ́bọ sì rúbọ
Yóò gbeọọ, Oge;
Yóò gbéọmọ rẹ jẹ̀ẹ́jẹ́ẹ́
Jẹ́jẹ́ọlà lọmọ rẹ yóò má a jẹ́
Ifá ní àgàn yíò diọlọ́mọ Ifá níọmọ ti àgàn

náà bá bí, Ifá ní Jẹ́jẹ́ọlà ni Orúkọ rẹ̀ yío
máa jẹ́.
Ebo Ewaa agbado ati Ije imu
Alaye: Ki agbiyanju . Ki asije ki nkan
eni to ni. Ki am se ojukokoro Chapter
12
One should not have peas in the house

and then go borrow beans from outside.
Cast Ifa teachings for Oge, an African
bird.
Oge was going to give himself as a
servant at Alágbọ̀n ànná.
He was told to make offerings.
He heard the advice and made the
offerings.
It will befit you. They said to Oge: “I
will befit your children easily. Jẹ́jẹ́ọlá
will be the name for your child.
Ẹbọ: /Offerings: Beans Corn and other

edible items
The Chief priest will determine through
theỌ̀ pẹ̀lẹ̀ what the offering should be.
Àlàyé: The client should learn to do

with with he /she has instead of trying to
depend on others. The client should
practice self contention. The cliend
should try not to depend on other people
for their own survival
Ifá predicted that someone who is barren

will eventually have a child. Ifá says that
a child who is born after this Ifá will be
prosperous. The name that will be given
to the child shall beỌlà.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸTÀLÁ Ìsáásá méjì

ló kíra wọn jẹ́ẹ́jẹ́ẹ́jẹ́ẹ́ Dífá fún ẹgbẹ́ Ayé;
A bù fúnẹgbẹ́Ọ̀ run,
Ẹbọ ni wọ́n ní kí wọ́n ṣe
W ọ́n gbẹ́bọ, wọ́n rúbọ
Bọ̀rọ̀kìnníọ̀run ẹ gbà mí
Ti ayéń tẹẹ̀ lọ ọ
Bọ̀rọ̀kìnnìọ̀run kò ní jẹ́ kí tayé ó tẹ́
ÀLÀYÉ: ifá ní kí a rúbọ, kíṣe àsè fún

àwọn ẹgbẹ́ waọ̀run, kí wọ́n lè gbeẹni
nija lọjọ ìsòro.
Chapter 13
It was two Ìsànsán (from Ọ̀ sá Méjì) that

greets each other calmly. Cast Ifá
divination for society on Earth;
Also cast Ifá teaching for the society in
Heaven.
They were told to make offerings.
They listened and made the offerings.

The dignified in heaven save me;
The ones in the world are losing ground;
The dignified in the Heavens will not let
down the ones in the world.
Ẹbọ:
Give sweet edible food to children. For
example such as candy, cake, Àádùn,
Gúgúrú,Ẹ̀ pà,Ẹ̀ wà, etc.
Àlàyé:
Ifá advises that the client should make
offerings for the society in the Heaven.
The Yorùbá believe that we have
societies in Heaven as we have on
Earth. The society in Heaven spiritually
looks out for the societies on Earth. They
send positive energies and protection for
those on Earth. They are believed to
have more power because they see us
but we can only feel them. But
sometimes they have to be appeased
through offerings.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸRÌNLÁ Ìsáǹsá méjì

lọ rè tàn àkìtàn Dífá fún onísìn-Ìkú
Ọmọ arẹrù wẹ̀rẹ̀wẹ̀rẹ̀ kẹ́mọ Kò pẹ́ kò
jìnnà,
Ẹ wá báni ní jẹ̀pútú ire
ÀLÀYÉ: Ifá ní ire púpọ̀ wà fúnẹni tó

dáọ̀sá méjì, Ireọmọ púpọ̀, ló wà níwájú
oní òun tó dá ifáỌ̀ sá Méjì.
Chapter 14
It was two Ìsánsá that went to the

garbage dump.
Cast Ifá teachings for the one that buries
corpses.
The child of the one that carries the
baggage to take care of his children; Not
too far; not too long.
Come and find us in abundance of

prosperity. Ẹbọ:
The client should be generous to
children: throw parties for them and
entertain them. This will bring more
blessings in return.
Àlàyé:
Ifá predicted that the client who has
consulted Ifa has a lot of prosperities in
stock for him or her. Òsá méjì says there
are a lot of blessings in the way of
children for this client.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸ̀ Ẹ́ DÓGÚN Ìtà

gbangba oṣe é kan ààṣe sí
Dífá fún fẹ́rú
Tíí sawoỌba lálèdeỌ̀ yọ́;
Ẹbọ ni wọn ní kóṣe ó gbẹ́bọ, ó rúbọ
Ọba kò rí Fẹ́rú
Ọba kò sayé
À ṣé ba ó rí fẹ́rú, awoỌba
ÀLÀYÉ: Ifá ní enití Odù yí yọ sí yíò jẹ́

ènìyàn pàtàkì.
Chapter 15
The outskirts are not a good place to

settle.
Cast Ifa divination to Fẹ́rú (name of a
babaláwo), who was the Awo of the
King ofỌ̀ yọ́, an ancient Yorùbá town.
offerings.
The King could not find F ẹ́rú.

The King could not make life.
It is true that if we don"t find Fẹ́rú, the
King cannot make life.
Ẹbọ:
1 Àkùkọ Adìyẹ to Èṣù, Abo-adìyẹ toỌ̀
rúnmìlà. Epo pupa, Iyọ̀, Obì, Atare,Ọtí,
Owó Awo.
Àlàyé:
Ifá is saying that the person who has
consulted with the babaláwo will
become a very important person in the
world. He or she will become a person
in the world. He or she will become a
person who everyone will like to see
before they do anything of importance.
He or she will be connected to very
important and powerful people like the
President or the King.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN
Gbe ohun kékeré ṣowó lá Dífá fún Ọ̀

rúnmìlà;
Bàbá yíò fí oókan sowó Yíò sì
jèrèẹgbẹ̀rin ọ̀kẹ́ Owó Gbe ohun
kéreṣowó lá
Bàbá fóokan sòòwò láni Ifẹ̀ Gbohun

kéré,ṣowó lá
ÀLÀYÉ: Ifá ní àtà jèrè wà fúnẹni tí Odù
yí yọ sí. Ifá ní owó kékeré ló fi bẹ̀rẹ̀
òwòṣùgbọ́n owóńlá ni yíò maa rí.
Chapter 16
Do a little thing and make a lot of
prosperity. Cast Ifá teachings forỌ̀
rúnmìlà;
Father was going to use one dollar to
start a business; And made a thousand
dollars profit.
Father uses a dollar to make prosperity
at Ifẹ̀;
Do a little thing and make a lot of profit.

Ẹbọ:
Ẹ̀ wà Èréé, Àgbàdo, Atare, Iyọ̀,
OwóẸyọ.
Àlàyé:
Ifá predicts that the client will be able to
have a lot of success in business. Ifá
says that the person can start a small
business with very little money but in
return make a lot of profit from the
business.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸTÀDÍNLÓGÚN

Mo gbèlè mo fojù sìn ó
Níí ṣekú pa babaláwo
Àníyàn ni mo fiń sìnọ́;
Nííṣe Ikú pa àwọn Àgbà Ìṣègùn Mo dé
kẹ̀rẹ̀-kẹ̀rẹ̀-kẹ̀rẹ̀ kò jẹ́ń ràyè gbọ́ tìrẹ Mo
mú mííṣàlàyé síọ,
Wọ́n níọdún ni lọlàà Bàbá á tó Ifá ní ng
ó níọlà ní tèmi; Saworo èpoọ̀sẹ́gẹ́gẹ́gẹ́
Ojú kíí pọ́n ìsín àimàlà

ÀLÀYÉ: Ifá níẹni tó dá ifá yí yió là,
kíẹni náà rúbọ. Ifá ní yíò là dandan.
Chapter 17
I stay home and accompany you with my
eyes; That is what causes death for the
babaláwos. I accompany you with my
thought;
That is what causes death for the Elder
herbalist. I have just arrived; that"s why
I cannot attend to you.
That is why I just say it to you.

Cast Ifá divination teachings forỌ̀
rúnmìlà.
They said this year is the time forthe
father"s prosperity. Saworo Èpò
Osegesege (Ifá incantations)
Isin (name of fruit of a plant) will never
remain in poverty.
Ẹbọ:
Obì, Atare,Ẹ̀ wà, Àgbàdo, Epo pupa, Iyọ̀.
Àlàyé:
Ifá says the person who is consulting
with the babaláwos will be prosperous
if the client makes offerings. He or she
will become a prosperous person in life;
He/She will never be poor.
Ọ̀ SÀ MÉJÌ ORÍ KEJÌDÍNLÓGÚN Ò sá

méjì lákọjà
Ó bú yankan-yankan lójú ọpọ́n
Dífá fún wọn ní ìpórò iléẸja
Ẹbọ ni wọ́n ní kí wọ́n ṣe
Wọ́n gbéẹbọ, wọ́n rúbọ
Ikú o níí pa wọn ní Ìpóró ileẸja
Ọmọ ẹja máa rìn
Ọmọ ẹja màa yan
Àrùn kò níṣe wọ́n mọ́ ní Ìpóró iléẹja
Ọmọ ẹja máa rin
Ọmọ ẹja máa yan
Ifá ní kí a rúbọ nítorí ikú, ifá ní kò séwu

tí a bá rúbọ, kíí a máa rìn, kí a máa yan.
Chapter 18
The two Ọ̀ sás in the combat.

It appears on the Ifa tray.
Cast Ifá teachings for them at Ipóro (the
house of the fish).
The children of the fish continue

swimming. The children of the fish
continue swimming. Sickness will not
besiege them at Ipóro. The children of
the fish continue to swim. The children
of the fish will continue to swim.
Ẹbọ:
Eku,Ẹja, Orógbó, Atare,Ọtí, Epo pupa.
Àlàyé:
to prevent death. Ifá says there is no
danger if the client makes offerings.
There will be no sickness in the life of
the client. The client should feel free and
continue to live his or her life.
Ọ̀ SÁ MÉJÌ ORÍ Ọ̀ KÀNDÍNLỌ́ GBỌ́ N

Pùù ògúlùtu
Ẹ̀ jẹ̀ bàlàbàlà lẹ́hìn ọrùn
Dìfá fún Èjìẹ̀rìndínlógún Óródù Wọ́n ń
tọ̀run bọ̀ wáyé
Wọ́n máa gbèẹlẹyẹ wálé ayé
Ẹ bọ ni wọ́n ní kí wọ́n ṣe Wọ́n kọtí

ọ̀gbọ́nyin sẹ́bọ Àwọn yẹ̀wù ni ó
gbọ̀kànhìn méjì Dífá fún Èjìọ̀sà;
Yiò tòdeọ̀run gbéẹlẹyẹ wáyé
Ìyà mi Òṣòròngà ló dámi lósù Tí mo fíń

sawo
ÀLÀYÉ: Ifá ní kí eleyiṣe ìpèsè fún àwọn
Àgbà. Kí ó lè rí ojú rere
Chapter 19
Slam is the sound of a hit from clay;

Splash of the blood on the back of the
neck;
double major, sixteen Odùs. They were
coming form heaven to the world.
They refused to listen to the advice of

the babaláwos. The rest that carries the
two;
Cast Ifá divination teachings for ÈjìỌ̀ sà
(one of the Olódùs). He was going to
carry theẸlẹyẹs from the Heavens to the
world. Ìyàmi Òṣòròngà was the one that
initiated me.
That is how and why I became a Priest.
Ẹbọ:
Epo pupa, Obì,Ẹ̀ wà, Àgbàdo,Ẹyin
Adìyẹ, Ẹyẹlé, 1 Owó Awo.
Àlàyé:
Ifá advises the client to make offerings
to theẸlẹyẹs (the great mothers of the
night), so that the client"s will be
favored by them. The client will receive
the protection of the Elders if he or she
makes offerings to them. They will
support him or her in all problems of
life.
Ọ̀ SÁ MÉJÌ ORÍ OGÚN

Oṣoṣo ẹ̀gà ni ó tọ gbólóhùn kan ti àjẹ́
Dífá fún ọlọ́fin;
Níjọ́ tóń lọ naọmọ àjẹ́ lódò Ẹbọ ni wọ́n
ní kió ose
Ó gbẹ́bọ ó sì rúbo tirẹ̀
Ïjẹ Ọ̀ rúnmìlà gbà mí o Ìwọ ni mo sá di
Ẹyẹ ní nlémi bọ̀ wá
Ìwọ ni mo sá di
Ẹni tó bá ké mágbà mágbà
Ð láá gbà.
ÀLÀYÉ: Ifá ní kí eléyì sá di Ifá, Ifá ní
yíò gbá lọ́wọ́ẹlẹye Ifá ní kí óṣọ́ra kí ó
máṣe náaẹnìkan.
Chapter 20
The Ẹ̀ gà bird (African parakeet) was the

one that sounds like the witches. Cast Ifá
teachings forỌlọ́fin;
The day that he was going to beat the
child of the witches at the riverHe was
told to make offerings;
offerings.
So, Ọ̀ rúnmìlà, save me.

You are the one that I seek salvation
with the witches running after me; You
are the one I seek salvation with.
Whoever cries for salvation,
Is the one that will be saved.
Ẹ bọ:
Epo pupa,Ẹyẹle kan,Ẹyin adìyẹ, Obì,
Orógbó, Iyọ̀, Atare, Abo adìye, forỌ̀
rúnmìlà; Owó for the babaláwos.
Àlàyé:
Ifá says that the client should seek
protection with Ọ̀ rúnmìlà. Ifa is the one
who will save that person from the
witches. The client should be careful not
to beat or fight anyone.Ọ̀ ruńmìlà will
protect the client from ravage of the
witches.
Ọ̀ SÁ MÉJÌ ORÍ KỌKÀNLÉLÓGÚN

Bàbá gbúlú erin
Bàbá kòsoẸfọ̀n ;
Ọ̀ gbọnrangandan ní dáhùn ọmọ orí odó
Ọmọ orí odó ní Ìdáùn ìjà kan lẹ̀ Dífá fún
Òrìsànlá oseremagbo Tí yíòṣòfinọ̀rọ̀kan
ọ̀rọ̀ kàn
Ó ní kíọmọ ẹyẹ ma yọ òun mọ́
Òwú ń so lóko
Òwú máań là
Nísoju ẹyẹ oko ni òwú ṣe ń là
ÀLÀYÉ: Ifá ní kí èléyí rúbọ nítoríẹlẹyẹ,

Ifá ní kí ó bọ Ọbàtálá kí ó lè baaṣẹ́gun
ẹlẹyẹ, Ifá ní ààrín ẹlẹyẹ ni eleyìń gbé.
Chapter 21
The father that is big like the elephant;

The father that is big like the buffalo;
The pestle of the mortar sounds as it
bites. The pestle is the one that answers
as it hits; The pestle is the one that
answers as it hits.
Cast Ifá divination teachings for Òrìsà"ń
lá – Ọ̀ sèrèmàgbò; He was to make an
order request of a matter.
He asked the children of the birds not to
pick the cotton any longer. The cotton is
growing in the field.
The cotton is sprouting;
In the presence of the birds in the field,
the cotton sprouts.
Ẹbọ:
Ẹyẹle méjì,Ẹyin adìyẹ, Epo pupa, Obì,
Atare, Owóẹyọ, Epo pupa,Ẹwa oṣoṣo,
Owó Awo.
Àlàyé:
Ifá says that the client will be able to
survive and prevail like the cotton seeds
prevail in the presence of the birds in the
field. The client should make offerings
to prevent the witches from getting rid of
him or her before the time. The client
should make offerings toỌbàtálá so that
he or she can have victory over
witchcraft. Ifá says that the client is
living in the midst of the witches.
Ọ̀ SÁ MÉJÌ ORÍ KEJÌLÉGÚN Ọ̀ tata

kùrọ̀-kùrọ̀
Ẹnu ẹyẹ o le ran Òkété
Dífá fún Ọ̀ rúnmìlà,
Bàbáń bẹ láarín ọ̀tá Ẹlẹyẹ Ẹbọ ni wọ́n ni
kóṣe
Ó gb ẹ́bọ, Ó rúbọ
Ẹnun Yín O lée ràn mí o Igbaẹja,
Wọn kií dárí sọ wéré Igbaẹja
Àlàyé: Ifá ní kí elèyí rúbọ, nítorí elèyí kí
apáẸlẹyẹ mọ ba kaa.
Chapter 22
Ọ̀ tàrà Kùrà kùrà (the sound of chewing)

The mouth of the bird cannot chew the
stone. Cast Ifá divination forỌ̀ rúnmìlà
Father was in the midst of enemy
witches. He was asked to make
offerings.
He listened and made the offerings.

Your mouth will not be able to destroy
me;
He said.
The hundred fish do not confront were (a
type of fish like a shark) Two hundred
fish.
Ẹbọ:
Make offerings ofẸyẹ ẹtù, Epo
pupa,Ẹyin adìyẹ, Obì Orógbó,
Atare,Ẹ̀ wà,Ọtí, Eku,Ẹja, Owó Awo.
Àlàyé:
Ifá says that the client should make
offerings to prevent attack by witches.
The client is in the midst of enemy
witches.Ọ̀ rúnmilà will protect the client
from attack by witches.
Ọ̀ SÁ MÉJÌ ORÍ KẸTÀLÉÓGÚN Ọ̀ sá

yọọ Awo Ayé Dífá fún Ayé
Ní jọ́ Ayé le kokooko bíọta Ẹbọ ni wọ́n
ní kóṣe
Ó gb ẹ́bọ, ó rúbọ Ayé wá jẹ ọ̀gẹ̀dẹ̀ tán

Ayéń tutùń bọ̀;
Jọ̀gẹ̀dẹ̀,jọ̀gẹ̀dẹ̀
ÀLÀYÉ: Ifá so pe elèyí gbọ́dọ̀ rúbọ, kí

ayé rẹ̀ lèè báa tutù Ifá ní ayé tó le koko
yíò dẹ̀rọ̀ tí ó bá le fiọ̀gẹ̀dẹ̀ rúbọ.
Chapter 23
Ọ̀ sà Yoo, the Awo of the world,

world, on the day the world was as hard
as a rock. He was told the world was so
hard like a rock;
The world come and eat riped plantain;
The world started to get cool.
Eat plantain; eat plantain.
Ẹbọ:
Ọ̀ gẹ̀dẹ̀, Epo pupa,Ẹ̀ wà, Obì, Atare,
Àmàlà, Ilá and Orógbó.
Àlàyé:
offerings so that the client"s life will be
cool and calm like plantain. The
difficulties in the client"s life will be
removed. He or she will begin to live a
very easy life.
Ọ̀ SÁ MÉJÌ ORÍ KẸRINLÉLÓGÚN Ọ̀

sá méjì lakọ́jà
Ó dàn yinrin-yinrin létíọpọ́n Dífá fún
Olúkòso láàlú Bámbí arígbáọ̀tá
wéréṣẹ́gun Igba tó wà láárín òsírí
Igba tó wà láarín ọ̀tá ayé Wọ́n ní kí ó

rúbọ
Ó gbẹ́bọ níbẹ, ó rúbọ, Kò pẹ́ o, kò jìnnà
Ẹ wá báni láruṣẹ́gun
ÀLÀYÉ: Ifá ní a òṣẹ́gunọ̀tá, kí a bọ

ṣàngó kí a lè baa ní ìṣẹ́gun nítorí Gbàngó
ni yíò Gbẹ́gun fún wa, Ifá ní àrá yíò sán
pa Àwọn ọ̀tá wa.
Chapter 24
Ọ̀ sá méjì in a combat.
It appears so clear on the Ifá tray.
Cast Ifá divination teachings for
Olúkòso;
Lalu (Gbàngó the thunder energy).
The one that finds two hundred thunder
stones for victory; Olúbanbí was in the
midst of conspiracy.
Olúbanbí was in the midst of enemies.
What did Àrírá (a name of Gbàngó);
Used to conquer his enemies?
Two hundred thunder stones;
That is what Àrírá used to conquer his
enemies.
Ẹbọ:
Orógbó, Àmàlà, Ilá, Obì, Atare,Ọtí,
Iṣu,Ẹ̀ wà, Àgbàdo, Àkùkọ Adìyẹ méjì,
and Owó Awo.
Àlàyé:
The client who was involved in Odù Ọ̀
sáméjì is in the midst of enemies. Sango
will help the client to have victory over
his or her enemies, if the client makes
offerings This is the story when Gbàngó
calls in to the sky for the rain to fall. The
rain was later accompanied by
lightening and thunder stones began to
come down on the enemies of Gbàngó.
Ọ̀ SÁ MÉJÌ ORÍ KARUNDINLOGBON

Ọ̀ sá méjì lapọjà
Òkò yangan-yangan létíọpọ́n
A dífá fún Olúkòso lálù
Arígbáọ̀táṣẹ́gun
Olúbabbíńbẹ láarín orísiọ̀tá
Ka lárìrà fi ṣẹ̀tẹ̀, Igbaọ̀tá;

Lárira fiṣẹ̀tẹ̀
Igbaọ̀tá.
ÀLÀYÉ:ẹni tí ó dá ifá wá ní àárín àwọn

ọ̀tá, onítọ̀hún yíò sẹ́gun àwọn ọ̀tá tí ó bá
rú ẹbọ rẹ̀.
ẸBỌ: Orógbó, Atare, Isu,Ọtí,Ẹ̀ wà, ilá
àti Àmàlà.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KÍNNÍ
Kúkúndùnkúṣẹwà gẹ́rugẹ́ru Ọ̀ pọ̀lọpọ̀
òògùn a sì ruọmọ gèlègèlè Bí o níọ̀pọ̀
òògùn
Bí ó ní èké, kò níí jẹ́
A dífá fúnỌ̀ rúnmìlà
Bàbá ń lọ rèe gbé agúnbiosù níyàwó

Agúnbosù, aya awo
Ọ̀ rúnmìlà ló gbé Agúnbiosù níyàwó
Agúnbiosù aya awo
Bàbá wáá ránṣẹ́ sí akínlọ́dún
Awoo w ọn lóde ìlọ́dún

Ó ránsẹ́ sí Akínfalà
Awo wọn lóde Ìfalà
Gbogbo wọn dé, wọ́n wáń ṣe pè
Agúnbiosù, Aya Awo o,
(Ifá ní òun rí ire ìyàwó, ifá sì
níọmọbìnrin kan nìyí, ìyàwó ifá ní, kí ó
máa palẹ̀ ifá ni kí a sì yééṣe èké, kí a yé
pa irọ́, kí a le rí ire gbà
ẸBỌ RÍRÚ: Eku,Ẹja, Epo, Obì, Àkùkọ
àyébọ̀, Àkùkọ adìẹ kan.
XI. ÌRẸTẸ̀ MÉJÌ
Chapter 1
The sweet potato has flamboyant leaves;

Very strong medicine usually foams; If
you have a lot of medicines,
If you are not at home (???) it won"t
work. Cast Ifá divination teachings forỌ̀
rúnmìlà.
Father was going to take Agúnbíosù (the

one that is elegant like the moon) as a
wife. Agúnbíosù, the wife of the
initiate–
Agúnbíosù, the oneỌ̀ rúnmìlà took as a
wife.
Father then sent a message to Akinlọ́dún
in celebration.
The babaláwo of the town of Ìlódún,

He sent a message from Akínfalà in
celebration; The Awo of the town of
Ìfalà;
They all came to celebrate with Ọ̀
rúnmìlà. They were all singing thus;
Agúnbiosù, the wife of the initiate,

Ọ̀ rúnmìlà was the one that took
Agúnbíosù for a wife; Agúnbiosù, the
wife of the initiate.
Ẹbọ
Eku,Ẹja, Epo pupa, Obi, Àkùkọ Adìye,
Àyébọ̀, Adìyẹ kan.
Àlàyé:
Ifá says that there is good luck in the
form of a new wife for the client who
has consulted or if the client is a woman
she may become the wife of an Awo.
The client is advised to be faithful and
loyal. Ifa encourages good character in
this Odù. There will be goodness in the
life of the client. If the client abides by
the teachings his or her life will be
good.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KEJÌ Afohúpámọ́ níí

sàmìọ̀nà A dífá fún Ataare Tí óń lọ soko
àléròọjọ́un Tútù-lógún, Awo Àjàlọ́run
Gbìṣè-lọgbọ́n, Awo àjàlọrun
A dífá fún Òkè,

Tííṣe ọmọ oníjàn ọ̀run
Níjọ́ tí òkèń tiọ̀run bọ̀ sóde ìsálayé Ó
pàdé, Afóhunpamọ́ níí sàmìọ̀nà Ó sì bèrè
lọ́wọ́ rẹ̀ pé;
Ïj ẹ́ ó le yẹ òun bàyí?
Wọ́n níẹbọ ni kí óṣe
Òkè sì rúbọ, wọn ní kí ó gbe díẹ̀ níbẹ̀ lọ
síẹ̀báọ̀nà Kí ó sìṣe àmì rẹ̀ si dáradára
Wọ́n ní tí ó bá dé ilé ayé; yíò bá ire rẹ̀
lẹ̀báọ̀nà
Nígbà tí òkè dé ilé ayé tán; kò tí i ṣe

ohunkóhun Tó fiń wáẹsẹ̀ọ̀nà káàkiri, tóń
wò fẹ̀fẹ̀ẹ̀fẹ̀ Nígbàtí àwọn ọmọ aráyé rii,
wọ́n bí léèrè pé Kín ló dé, tó fiń
wò,ẹsẹ̀ọ̀nà fẹ̀fẹ̀ẹ̀fẹ̀ bẹ̀ẹ̀ Ó ní, àwọn
Afohúnpamọ́ nii sàmìọ̀nà
Ló dífá fún òun òkè

Nígbàtí òun ń tọ̀run bọ̀ wóde ìsálayé Ïjẹ́,
ìhín niń ò gbéé dúró
Òhun niń ò gbéé dúró
Òhun ní ó gbéé dúró
Òkè tíọ̀nà tààrà dó sí etíọ̀nà
Níbi tí òkè dúró sí Ni ó tiń gbọ̀sìn Ni ó

tiń gbore
Ifá ní kí a rúbọ nítorí ìrìn àjò kí ó le

dára, ifá níẹni tó dáfá kòṣe iṣẹ́ tó yàn
lọ́run, iṣẹ́ oníṣẹ ni óṣe etc.
(ẸBỌ RÍRÚ: Eku,Ẹja, Epo,Ẹ̀ kọ, Obì, àti
àkùkọ adìẹ)
Chapter 2
Af ọ̀hunpamọ́ ní sàmìọ̀nà (a name that
means “a person who hides something
and who usually makes a demarcation).
Cast Ifá teachings for Atare (Alligator
pepper).
He was going on a yearly farming
venture.
Tútù logun was the Awo of Àjàlọ́run.
Gbí ṣẹ lọgbọ́n was the Awo of Àjàlọ́run.

They cast Ifá divination teachings for
Òkè, the mountain, who was the child of
Oníjanà from the Heavens, on the day the
mountain was coming from Heaven to
the World.
He met Afòhún pám ọ́ ni sàmìọ̀nà.

He asked him if life was going to befit
him. They told him to make offerings;
And if the offerings are made life will
befit him. The mountain made the
offerings.
They told him to take the rest along the

side of the road;
And also to demarcate the spot very
well.
They told him that when he gets to the
world he will find his prosperity along
the roadside. When he gets to the world,
the first things he will find are his
prosperities along the side of the road.
When Òkè got to the world the first thing

he started to do was to look along the
road side. When the people of the world
saw him looking around they asked him
why he was looking around the roadside
like that.
He said it was Afòhunpam ọ́ ní sàmìọ̀nà.

They cast Ifá teachings for him when he
was coming from heaven to the world.
That is why he was looking for where he
will settle here or there.
Òkè came from a straight road and settle

on the side of the road. It is where Òkè
settles that he receives his gifts.
Ẹbọ:
Eku,Ẹja,Ẹ̀ kọ and Àkùkọ Adìyẹ.
Àlàyé:
Ifá says that the client is going on a
venture and so that the outcome will be
successful the client should make
offerings. The person who has consulted
Ifa is not doing the work or the
assignments that he or she has chosen in
Heaven. He or she is doing someone
else"s assignment in life. There is a lot
of prosperity for the client if he or she
will find the place for oneself to be there
like the mountain which does not move
from place to place but get recognition
for being there. The client will get his or
her own recognition in life.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸTA Ìkááká ni a

gbéọpọ́n Ìkááká ni a mọ àwo
A o tiṣe mọ Olórí màwo màwo Òun ní a
pè Babaláwo
Ìkááká ni Obìnrin toẹrù lódeọ̀tẹ́
Ọ pọ́n ará òdeọ̀tẹ́, mo kíọ Bíẹ bá ní irú

Ẹ mú irú wá fún mi,
Bíẹ o bá sì ní irú
Ẹmún Ògìrì wá òdeọ̀tẹ
Ìgbà tí ìr ẹ́tẹ méjì Ní òde òtẹ́

Ni a tó rí ire
Ifá ní kí a yé dánáọ̀tẹ̀, ifá ní kí a fi ire fún

ẹni tí óń ta àwo, ifá ní kí a gba òun láàyè
láti báwa yanjú ìṣòrọ wa etc.
ẸBW RÍRÚ:ọ̀pẹ̀lẹ̀ ni á ò fi bèèrè,ṣùgbón
kí àwo wà nínú ohun tí á ò fi rú ẹbọ
Chapter 3
It is face up that we carry the Ifá tray;

It is face up that we mould the plate.
How could we know the elder
knowledgable Awo– That is who we
call the babaláwo.
It is face up the way a woman put her
packages together at the town of Ọ̀ tẹ̀;
The tray of the people ofỌ̀ tẹ̀, I salute
you if you have irú;
Bring Irú (an African spice) for me.
If you do not have irú, bring ògìrì to the

town ofỌ̀ tẹ̀. It is when Ìrẹtẹ̀ méjì
appears on the tray that we see
prosperity.
Ẹbọ:
Ifá says that the babaláwo should use
theỌ̀ pẹ̀lẹ̀ to ask for the appropriate
offerings.
Àlàyé: Ifá warns that we should not be

involved in controversy. Ifá advises that
we should be humble to someone who
sells plates. Ifá says that the client
should allow Ifa to manifest in one"s life
in order to solve one"s life
problems.Ọ̀rúnmìlà will bring success
into the client"s life.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸRIN Àgbàń subú

lu àgbà Ògìdán ń subú lu ògìdán Ìpèsèń
subú lu ìpèsè A dífá fún Olú Òrorò Tí a
fi Okùn ọrọ̀ lé òní lórí
Mo f ẹ́ẹ́ là
Ẹ máṣe kà mí Bí ò bá kú
Màá là,
Mà á lówó
Mà á bímọ
Èmi kà sàilà
Ifá ní a ó di Olówó àtiọlọ́rọ̀, ṣùgbọ́n

ìpàsèẹnìkan la ó tì di Olówó, ifá sì
níẹnìkan yíò là lára wa, ifá ní àgàn yíò sì
diọlọ́mọ nínúọdún yí, ifá ní a ó yọ̀ ayọ̀
kẹ́yìn ìyà àti ìṣẹ́, ifá ní ayọ ńlá kan lóń
bọ̀ bàyí etc.
ẸBỌ RÍRÚ: Bí a bá fẹ kíọlá tó ní kí
babaláwoṣe rúbọ síṣùgbọ́n kí a bọ
oríẹni, ó di dandan.
Chapter 4
The elders are falling on the elders;

The adults are falling on the adults;
The elements are falling on the elements.
Olúòrorò (a sacred name), who was the
one that gave all things of treasure on
today"s head (Orí).
I want to be prosperous. Do not count

me;
If I do not die;
I will be prosperous. I will have money.
I will have children. I shall be
prosperous.
Ẹ bọ:
The client should propitiate his or her
spirit head. The offerings should be
made according to how many blessings
the client wants from the offering. (1)
Obì, (2) Orógbó (3) Ọtí (4) Àgbọn,
Ìrèké, Oyin, Iyọ̀, Àádùn, Àkùkọ Adìyẹ.
Àlàyé:
Ifá says that the client will become rich
through a connection with someone. Ifá
says that someone will also become
successful through the client"s help.
Someone that the client knows who
could be barren will have children soon.
Ifá predicted happiness after suffering
and poverty. Ifá says happiness is
coming to the client"s life.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KÀRÚN Ìrì tiwiii

tiwiii
Ìrì tiwiii tiwiii
Bí ìrì bá balẹ́ á gbọ̀tún
Òde gbangba kò téruku
Òde gbangba kò téruku

Fún ọmọdé wọ̀nyí jòkóó
Ají róọmọ àrán akàn
Adìe fi ìyẹ́ṣe ọ̀sọ́
Ẹyẹlé fi igiẹ̀ẹ́gún sẹ́nu
A dífá fún wọn lódeẹ̀gbá
Níbi tí wọ́n gbéń fi igi inú igbóṣe iwin
so Níbi tí wọ́n gbéń fi ìtẹ́kì àgbà bo orò
Wọ́n ní kí wọ́n rúbọ
Nítoríọmọ tí yíò jogbó játọ́
Èrò ìpò, èròọ̀fà
Ẹ wá bá ni nìṣẹ̀gun
Ifá ní kí a rúbọ, kí a bọ orò, ifá ní kí a

rúbọ ọmọ, ifá ní a ó da àgbà púpọ, ifá ní
ọmọ náà yíò pẹ́ láyé, ifá ní a ó siṣẹ̀gun
ọ̀tá
ẸBỌ RÍRÚ: Eku,Ẹja, Àkùkọ adìẹ, Ìṣẹ̀tá,
Epo,Ẹ̀ kọ, àyébọ̀ nitoríọmọ.
Chapter 5
Ìrìtiwi tiwili (the dew that falls like

water spray) Ìrìtiwi tiwili;
When the dew drops it will take to the
right. When the dew drops it will take to
the left. The outskirts did not get too
dusty.
The outskirts did not get too dusty for the

children to sit; The one that wakes and
wraps himself with expensive velvet.
The chicken uses her feather for
decoration.
The pigeon uses the bone for her beak

Cast Ifá divination for them in the town
ofẸ̀ gbá (an ancient Yorùbá town)
Where they were using the tree of the
forest as stake to the forest spirit.
Where they were using the walking stick
of the Elder to worship Orò, they were
told to make offerings. Because of the
child who will have a long life.
Ẹbọ:
Eku,Ẹja, Àkùkọ Adìyẹ, Ìṣẹgùn Ọ̀ tá,
Epo,Ẹ̀ kọ. Àyébọ̀ because of blessing for
children.
Àlàyé:
offerings so that he or she will have
victory in the things that he or she tries
to do. One should make offerings to Orò.
offerings in order to have children. Ifá
predicts longevity. Ifá says that the client
will have victory in life.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸFÀ Àáyá kóró orí

ìbò
Ẹdun kóró orí igiẹmi
Kíwọ fìrù nà mí
Kémi fì ìrù nàọ̀
A dífá fún Olúkọ̀tún ire dédé
Ọmọ tantaỌ̀ tún ní yagayaga
Tííṣe ilé ifá
Níọjọ́ tí óń lọ réé pe ìgélé sí ikú
Ní odò Àràkàṣe bàbá ilé lọ́tu ifẹ̀
Wọ́n ní kí wọ́n ó mọ̀ lù
Wọ́n ní kí wọ́n ó mọ́ lù
Níọdún mẹ́ta, oṣù mẹ́ta,ọjọ́ mẹ́ta Èrò
ìpò,
Èròọ̀fà
Wáá bá ni ní tìṣẹ́gun
Ifá ní kí a rúbọ, kí a sì lu ìlù fún

odidiọdún mẹ́ta, oṣù mẹ́ta àtiọjọ́ mẹ́ta,
ifá ní a oṣẹ́gun ikú, ifá ní kí a du ẹ̀mí ara
wa etc.
ẸBỌ RÍRÚ: Eku,Ẹja, Epo,Ẹ̀ kọ, Obì,
Àkùkọ, pẹ̀lú Owó Awo
Chapter 6
A type of monkey jumps on Ibo tree.

Another type of African monkey jumps
onẸmi tree; If you whip me with your
tail, I will whip you with my tail. Cast
Ifá divination for Olúkọtún; prosperity
has arrived.
The child of Ọ̀ tún yàgayàga.

The one that is the house of Ifá.
The day he was going to make
incarnation on death at the place of
Àràkaṣẹ the father of the ground at Out
Ife.
They said that they should not flog him
(the child ofỌ̀ tun)
They said that they should not flog him

for three years, three months, three days.
The people of Ìpó,
The people ofỌ̀ fà.
Come and find one in victory.
Ẹbọ:
Eku,Ẹpo,Ẹja,Ẹ̀ kọ, Obì, Àkùkọ Adìyẹ and
Owó Awo.
Àlàyé:
offerings. The client should not drum for
three years, three days. Ifa says that the
client will have victory over death. The
client should look after his or her life
and well being. He or she should try and
prevent unexpected death.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KEJE Ìrẹtẹ̀ méjì

A dífá fún Àdùké
Asẹ̀wà òṣoṣo ríwà
Ó jí ní kùtù
Ó ń fomi ojú ṣògbéré ire
W ọ́n ní kí ó rúẹbọ Ó sìṣe bẹ̀ẹ̀

Ìgbà tí ó rúẹbọ tán Ó sì lọ́lá
Ó ńí Owó lọ́wọ́
Gbogbo ire tí óń wá pátápátá Ni óǹ tẹ̀ẹ́

lọ́wọ́
Chapter 7
Ìr ẹtẹ̀ méjì
Cast Ifá divination teachings for Àdùkẹ́,
the one who cooks the black-eye peas
plus corn to achieve beauty; She woke
up in the early morning.
She was crying for all prosperity.
They told him to make offerings and he

did so.
After he finished making the offerings
she became wealthy and rich.
Ẹbọ:
Ẹ̀ wà, Àgbàdo, Iyọ̀, Oyin, Írékeb pẹ́lub
àádún.
Àlàyé:
This is a story of a woman who was
crying over prosperity and success in
life. After she made offerings she
became wealthy and rich. This is an
example of reward of making offerings.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸJỌ Butubutu ọ̀na
ìjèṣà see fiiṣeré
Bí o bá kọ́ọmọ ní í rìrìn ẹsẹ̀
A kọ́ọmọ ní yíyan
Chapter 8
It is the muddy part of the road to Ìjè ṣhà

(an ancient Yorùbá town) Where
children play.
It should teach the child the way to walk
with care.
Ẹ bọ:
Adaptability is one of the ways to
survive in life. Life is a teacher on its
own. The client should learn how to
adapt to conditions and situations.
Àlàyé:
This is another story of Ifá that teaches
that experience is the best teacher. The
muddy road of the way to Ìjẹ̀shà is the
experience of the rough road. It is this
that will teach one how to walk on it. It
is this teaching of how life teaches us to
maneuver life.
ÌRẸTẸ̀ MÉJÌ ẸSẸ̀ KẸ̀ SÁN
Ẹ yẹlé pòòyì ranhin lóde àpọ́n A dífá

fúnỌ̀ rúnmìlà
Ìyà mi, (àjẹ́) ń bá wọn jà Wọ́n ṣebí
Yewa ni (Ọ̀ sun) Iyewa Òtòròẹfọ̀n
Iyewa Òtòròẹfọ̀n
Kíí báni jà, dé ibiọmọ
Chapter 9
The pigeon turns around and around at
the place of a bachelor. Cast Ifá
divination teachings forỌ̀ rúnmìlà.
My mother the witch was fighting them;
They thought it was Yewa (our mother
an Orisa e.g.Ọ̀ sun) Iyewa ÒtòròẸ̀ fọ̀n
(alias of Yewa)
Iyewa ÒtòròẸfọ̀n
Will never fight anyone through their
children.
Ẹ bọ:
Àyébọ Adìyẹ, Obì, Atare,Ẹ̀ wà, Àgbàdo.
Àlàyé:
Ifá says that the client could ba a
bachelor or a single woman. Ifá says that
the client will have children. Ifá says
that Yewa (òrìṣà) will never prevent
anyone from having children.
ÌRẸTẸ̀ MÉJÌ ẸSẸ̀ KẸ̀ WÁ Ọ̀ jẹ́ẹ́rẹ́ awo

orí Igbó
Dífá fún Ọ̀ rúnmìlà;
Tóń lọ káwó Oríẹ̀gẹ́
A já ìdíẹ̀gẹ́
Ẹ ẹ jẹ kan gẹ̀gẹ́
Àgbò ìdí ẹ̀gẹ́

Ẹ ẹ jẹ́ kan gẹ̀gẹ́ Àkùkọ ìdíẹ̀gẹ́
Ẹ ẹ jẹ kan gẹ̀gẹ́ Ejò ìdíẹ̀gẹ́
Aládé gun Ọ̀ gẹ̀gẹ́ IgiỌlà ló gùn O
(ORIN AWO: - Ïj ẹ́Ọ̀ gẹ̀gẹ́ igi, àgùnlà O,

Gẹ̀gẹ́ O, Igi àgùnlà Aládé gun ọ̀gẹ̀gẹ́ O,
Igiọlà ló gùn O.
(Ifá ní ireọlà. Eléyìń bọ̀ lọ́nà. Ifá ní yíò

gùníyìọlà, kíí ó fi iṣu éégún àrán,
Àgbàdoọ̀dàn, Eku kan rúbọ)
Chapter 10
Ọ̀ jẹ̀ere the Awo of the top of the forest,

rúnmìlà.
He was going to pluck the money on top
ofẸ̀ gẹ́(casava tree). Do not allow anyone
to climb theỌ̀ gẹ̀gẹ́ tree.
The ram at the bottom of Ọ̀ gẹ̀gẹ́ tree. Do

not allow anyone to climb theỌ̀ gẹ̀gẹ́
tree. The rooster at the bottom ofỌ̀ gẹ̀gẹ́
tree Do not allow anyone to climb theỌ̀
gẹ̀gẹ́ tree. The snake at the bottom ofỌ̀
gẹ̀gẹ́ tree. The owner of the crown
climbs theỌ̀ gẹ̀gẹ́ tree. It was the tree of
prosperity he has to climb.
Song: Ọ̀ gẹ̀gẹ́, igi, àgùnlà O Ọ̀ gẹ̀gẹ́ O,

Igi Àgùnlà Aládé gún Ọ̀ gẹ̀gẹ́ O, IgiỌlà
ló gùn O.
Àlàyé:
Ifá predicted the prosperity of wealth.
Ifá says that the client will have wealth.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KỌKÀNLÁ

Pẹ̀kí aríra, Amọ́là pẹ̀kí,
Àgbàlagbà Ekòló kò yẹ́ẹ́rùn
Dífá fún Ògo;
Tóń lọ ru Ìmọ́lẹ̀ Lẹ́fọ̀n
À rùgbó, À rù Tọ́, Ni Ògo Ð ru mọ́lẹ̀
(Ifá ní èléyí yíò jogbó, játọ́ tí ó bá lè

rúbọ, ifá ní kí olórí) ó bá lè rúbọ, ifá ní
kí olóríẹgbẹ́ rúbọ, kẹ́gbẹ́ mọ́ ba fọ́. Ifá ní
kí ó tọ́jú Òrìṣà ilé rẹ̀).
Chapter 11
We met (p ẹ̀kí) Amọra pẹ̀kí,

The elder worm does not hang in the sun;
Cast Ifá divination teachings for ògo,
who was going to carry Ìmọ́lẹ̀ (sacred
òrìṣà) atẸfọ̀n, In longevity and in
durability is the way ògo carries Imole.
Àlàyé:
Ifá says that the client will have long life
if he or she makes offerings. Ifá says if
there is an organization that the client
belongs to, the head of this organization
will not be destroyed or get broken up.
Ifá advises the client to try and worship
the tradition of his or her lineage.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KEJÌLÁ Igi gbígbẹ

abẹnu gan-an-gan Dífá fún Igún;
Han lukin Àkàlà
Níọjọ́ tí wọ́n fẹ́ rán wọn níṣẹ́ Òdeọ̀run ni
wọ́n Ð lọ
Ïjẹ́:- Igún fàkàlà sọ́run O, Igún fàkàlà
sọ́run
Àkàlàẹyẹ Olóre O,
Igún fàkàlà sọ́run
(ifá ní kíí èléyí rúb ọ nítorí Ikú. Ifá ní

ènìyàn méjìńlọ ibìkan, kí wọ́n ó rúbọ sii.
Obì méjì-méjì, kí wọ́n gún lójú Ẹbọ)
Chapter 12
The dry tree has a pointy mouth.

Cast Ifá divination teachings for Igún,
the vulture.
Also cast for Àkàlà for divination, the
big buzzard.
On the way they were going on an
errand.
The people of the world were sending
them on errands to Heavens.
Song: Igún fàkàlà sọ́run o (Igún left

Àkàlà in Heaven) Igún fàkàlà sọ́run
Àkàlàẹyẹ Olóre O (Àkàlà the bird of
prosperity) Igún fàkàlà sọ́run (Igún left
Àkàlà in Heaven)
Ẹbọ:
1 Obì, Atare, Iyọ̀, Àgbọn, Epo pupa,
EkuẸja, Owó Awo.
Àlàyé:
Ifá says for the client to make offerings
to prevent unnecessary death. Ifá says
that two people are going on a journey
or a venture. They should both make
offerings sothat one of them doesn"t
succeed while the other fails.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KETALA Ọ̀ rúnmìlà

wíí ó diọ̀tọ̀tọ̀míro;
Miọ̀rọ̀ èrò ló gba bàrárí àgbọmìrègún;
Ó ní aláráṣe tirẹ̀ lọ́fin;
Ọ̀ rúnmìlà wíí ó diỌ̀ tọ̀tọ̀míro
Míọ̀rọ̀ èrò lọ́gbà bàràmì Àgbọnmìrègún
Hii ajeròṣe tirẹ̀
Èṣù kò jẹ́ kó fín;
Bẹ́ẹ̀niỌ̀ rúnmìlà kò jẹ́ kí ó jọ
Ifá ní kíẹni tó dá Odù yí lọ fiỌ̀ dán Eku

kan èyítí ó túmọ̀ sí:ẹyọ eku kan àti ewúrẹ́
gúnlẹ̀ sí ìdí èṣù, kíọ̀rọ̀ẹni yìí lè lójú.
Chapter 13
Ọ̀ rúnmìlà says it has become Ototomiro.

I say it has become the way of thoughts
Barámi Àgbọnmìrègún (alias ofỌ̀
rúnmìlà)
He said Alárá (an important Ifá priest)
Did his own but was not favored.
Ọ̀ rúnmìlà says it has become Ototomiro.
I say it has become the way of thoughts

Bàràmi-Àgbọnmìrègún (alias ofỌ̀
rúnmìlà)
I said Ajerò (an important priest) did his
own but was not favored.
Èṣù did not allow it to be favored, and

Ọ̀ rúnmìlà did not allow it to be
together.
Ẹ bọ:
As the scriptures have taught in several
chapters, offerings are not always
sacrifice of animals or even food or
money. It also includes awareness and
acknowledgement of other forces and
energies.
Àlàyé:
Ifá says that the client who has received
this Odù should try to use one rat as
offering and also try and transplantbitter
leaf plants at the front of the shrine of
Esu so that the client"s matters will find
solutions. Ọ̀ rúnmìlà advises the client to
be aware of the power of Èṣù. Èṣù is
capable of making difficulty in one"s
life.
Èṣù is a powerful energy of duality of
life, the existence of positive and
negative energies at the same time. Much
the same as other religious traditions
express in scriptures such as the Bible
or Quran. Èṣù is brought to the
awareness of the followers. It is the
same in the Holy Scriptures of the Odùs
of Ifá. The client should be careful of
arguments, fights or misunderstandings
and so on; Do not give room for
negativity.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸRÌNLÁ Èèrùn

Yàn,
Odù kete
A dífá fún ìtóka;
Tííṣe ìlárí olódùmarè, Ẹbọ ni wọ́n ní
kóṣe
Ïjẹ́: Ìlàrí Ifá làwań ṣe
(Ifá ní kíẹni yí, Ó tẹ́ ifá, kí ó Kófá; kí ó

di Babaláwo pátápátá (Ifá ní Babaláwo
ni láti ÒdeỌ̀ run).
Chapter 14
The Black Ants spread out.

The Odù is very moderate.
They cast Ifá teachings for Atọ́ka (the
director, or instructor of the way), who
was the servant of Olódùmarè.
Then we are servants of Ifá.
Ẹ bọ:
Trying to do the right things is one of the
offerings for this Odù. Studying the
wisdom in Ifá and its practices.
Àlàyé:
Ifá says that the client who has consulted
Ifa should try to get initiated to the
worship of Ifá. The client if male could
become a babaláwo through learning the
wisdom of Ifá divination and its healing
work. The person who has this Odù is a
babláwo from Heaven, therefore a born
priest.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸ̀ DÓKÚN Atẹ̀ yí,

àyítẹ̀
Dífá fún Ẹlẹ́dẹ̀
Èyí tííṣe Yèyé Odò
Ọmọ tó níwájú O;
Ọmọ tó lẹ́hìn
Àárín ọmọ yọyọ ni todò
(Ifá ní kí a rúb ọ nítoríọmọ. Ifá ní àgàn

kan nìyí tóń sunkúnọmọ) (Ọmọ Ifá niọmọ
tí yíò bí yíò pọ̀ bi tiẸlẹ́dẹ̀).
Chapter 15
At ẹ̀ yí, Àyítẹ̀ (We printed we printed)

Cast Ifá divination teachings for the pig
who was the mother of the pond. Water
in the front, water in the back.
In the middle of children is the way of
the pond.
Ẹbọ:
The client should make offerings of
Àgbébọ̀-Adìyẹ forỌ̀ sun, Oyin, Obì,
Atare,Ọtí and Owó Awo, etc.
Àlàyé:
Ifá says to make offerings because of
blessings of children. Ifá says there is
someone who is barren who is crying for
children. The client will have a lot of
children like the pig. If he or she make
offerings there will be blessings of
children.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN

Igbó ni igbó iná
Ọ̀ dàn niọ̀dànẹ̀ẹ̀rùn;
Sànsán nt"igbórò àwọn àgbọ̀nrín
Dífá fún ọ̀rúnmìlà
Bàbá o re ìrìnàjò
Kí Bàbá ó tó dé
Ìyá aláró ó balé rẹ̀ jẹ́
(Ifá ní kí a rúbọ tí a bá lọ sí ìrìnàjò, kí

wọ́n mọ́ ba ilé jẹ́ dèwá; Kí a bẹ àwọn
Àgbà)
Chapter 16
The forest is the forest of fire. The plain

is the plain of dry season. In the day time
is when the buffalo roams. Cast Ifá
divination teaching forỌ̀ rúnmìlà. Father
was going on a journey.
Before father returns from the journey,

The lady cloth Indigo dyer will mess up
his house.
Ẹbọ:
1,Ọ̀ gẹ̀dẹ̀, Iṣu, Àgbàdo, Obì Atare, Ìdì
igi kan. The offerings includes good
planning before going on any journey.
Make offerings to Ògún to clear the way.
Àlàyé:
Ifá says we should make offerings that
when we are about to go on a journey so
that someone will not mess up our house
before we come back home.
The client should make offerings to
please or appease the spirits. He or she
make good preparations before going on
a journey.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸTÀDÍNLÓGÚN

Aporo bayi
Aala bayi;
Difa fun Laadegun;
Eyi tii se yeye oke
Ija eleye toke ni
Tòkè-tòkè l ẹtù íké lóko Ọmọ eléyì tòkè

ni;
Tòkè-tòkè ké lóko
Ire gbogbo eléyí tòkè ni Tòkè-tòkè lẹtù
íké lóko
(Ifáńí kíẹnití Odù yí yọ sí ó rúbọ, kí

gbogbo ire lè to o lọ́wọ́).
Chapter 17
The paths on the farm land like this;

The boundary of the land like this,
Cast Ifa divination for Láádégún, the one
who was the mother of the Hills. This
money belongs to Òkè, the hills.
Up high is where the guinea fowl

screams in the farm.
This wife belongs to Òkè, the hills.
Up high is where the Guinea fowl
screams in the farm.
These children belong to Òkè, up high
where the Guinea fowl screams in the
farm.
These children belong to Òkè, up high

where the Guinea fowl screams in the
farm.
Ẹbọ:
Àgbọn, coconut, Awó, guinea fowl, Obì,
Atare,Ọtí, Iṣu, Epo pupa.
Àlàyé:
Ifá says that the client will have
upliftment. He says that there are
different parts of the farm. There are
pathways and boundaries. So also there
are hills. Things are easily noticeable up
in the hills. Ifa says all the good things of
life will notice one who is up in the
hills. Ifa says the client will have
prosperity.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸJIDÍNLÓGÚN A

biọwọ́ bẹnbẹ bíọwọ́ àdèlé A biẹsẹ̀
bẹnbẹ bíẹsẹ̀ Àdèlé Dífá fún Ayùnlóyè;
Èyí tí wọn ń mọ ilé dè lọ́run Tí wọ́n ní kí
ó rúbọ
Kí wọn lè wo iléọ̀run fun-un.

(Ifá ní kí eléyì rúbọ, nítorí Ikú, Ifẹ̀ ni
wọ́n tiń kọ́lé ilé lọ́run . Gbùgbọ́n kí
iléọ̀run lè di wíwó ni kí ó rúbọ fún)
Chapter 18
He has a like hand like the hand of a

home keeper.
He has little feet like the feet of the home
keeper.
Cast Ifa divination teachings for
Ayùnlóyè (a name).
The one who they were building the
house for in Heaven (awaiting him);
He was told to make offerings, so that
they could demolish the house in heaven
for him: so that he can live longer on
earth.
1 Eku,Ẹja, Epo pupa, Aṣọ funfun,
Orógbó, Atare, Iṣu,Ọ̀ gẹ̀dẹ̀, Owó Awo,
etc.
Àlàyé:
offerings to prevent him or her from an
untimely death. Ifá says that they have
been preparing or expecting death for the
client. But if the client makes offerings
he or she will be blessed with longevity.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ OKANDÍNLÓGÚN

Ẹ pẹ̀tẹ̀-Ẹpẹ̀tẹ̀
Pẹ̀tẹ̀-pẹ́tẹ̀-òbádù ní Ojúọ̀nà Dífá fún
Ẹlẹ́dẹ̀
Tíńsunkún ọmọ;
Tí wọ́n ní Á bímọ
Kó wá rúb ọ
Ó sì gbẹ́bọ níbẹ̀,
Ó rúbọ;
Kòò pẹ́ o,
Kòò jìnnà
Ẹ wá bá wa ní àárín ọmọ
(Ifá ní kí a rúbọ nítoríọmọ; Ifá ni àgàn

kan wà, kí ó rúbọ púpọ̀ ni ireọmọ rẹ̀).
Chapter 19
The muddy area.
The muddy area is the walkway;
Cast Ifa divination teachings for the pig.
He was crying to have children.
They told him or her that he will have
children. He should make offerings.
offerings. Not too long; not too far.
Come and find us in the midst of

children. 1 Ọ̀ gẹ̀dẹ̀, Àgbébọ̀ Adìyẹ,
Atare,Ọti, Iṣu, Obì, Oyin, Ìrèké. Make
offerings toỌ̀ sun and Yemọja.
Àlàyé:
offerings in order to get blessings of
children. Ifá says that there is someone
who is barren around the client or it
could be the client him or herself in her
life.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ OGÚN Ọ̀ pá tẹ́rẹ́

kanlẹ̀, ó kanọ̀run, A dífá fún Níní ire
Èyítí yíò tẹ méjì,
Talọ́ tẹ méjì ta fiń lájẹ́
Níní ire ìwo lóń tẹ méjì
Chapter 20
The thin stick touches the ground and

touches the sky;
Cast Ifá divination for Níní Ire (a name
called prosperity), the one that was
going to print two. Who printed two that
we have money
Níní Ire, you are the one that printed
two.
Who printed two that we have children.
Níní Ire you are the one that prints two.
Ẹ bọ:
Study the wisdom of Ifá ceremony to
receive the Ikín of Ifá. Possibly become
a priest or priestess of Ifa through
initiation and study of the Odùs. Obì,
Epo, Eku,Ẹja,Ọti, Atare, etc.
Àlàyé:
offerings and also try to get initiated into
the study of Ifá. The client will have a
lot of blessings if he or she receives the
Ikín of Ifá and studies the wisdom and its
practice.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KỌKÀNLÉLÓGÚN

Igbó fefe nigbó iná
Ọ̀ dàn rẹ̀fù-rẹ̀fù lọ̀dàn ẹ̀ẹ̀rùn Sansan
ìyókù ni ti Aládé A dífá fúnỌ̀ rúnmìlà
Ifá máa gbéẸ̀ síré níyàwó
Igbó fefe nigbó iná
Ọ̀ dàn rẹ̀fù-rẹ̀fù lọ̀dàn ẹ̀ẹ̀rùn
Sánsán ìyókú ni i ti Aládé
Dífá fún Pooye Arẹwà
Pooye ní sàgàn àiríbí
Ïjẹ́:Ọjà di awo Àgbàlà
Ọjà ló gbawo là ní Ifẹ̀ O
(Ifá ní kí àgàn rúbọ, àgàn náà gbọ́dọ̀ fẹ́

Babaláwo, ki eléyì rúbọ kó mọ̀ jìn sọ́fìn.
Kó fiọ̀já méjì kún ẹbọ rù. Chapter 21
The forest is the forest of fire.

The plains are the plains of dry season.
The rest clearing is for who has the
knife. Cast Ifá divination forỌ̀ rúnmìlà.
It was going to take Èsírẹ́, the antelope,
for a wife.
The forest is the forest of fire.

The plain is the plain of the dry season.
The rest clearing is for who has the
knife.
Cast Ifá divination for Pooye the
beautiful Pooye was a barren woman.
Ọ̀ já dé Awo Àgbàlà.
Song:
Ọ̀ já has arrived the Awo of survival Ọ̀
já ló gbawo là níífẹ̀;
Òjá was the one that saves the Awo at
IfẸ.
Àlàyé:
Ifá speaks of the beautiful woman. Ifá
speaks of the story of the beautiful
woman called Pooye. Even though she
was a very beautiful woman she was
barren and wanted to have children.
When she went to consult Ifa from the
babaláwo, when received the Odù Ìrẹtẹ̀
méjì. The babaláwos told her to make
offerings of two straps that the women in
Africa use to strap their children to their
back. She was told to go into the forest
where she won"t see anyone and pray
and also offer the two straps.
But while she was praying,Ọ̀ rúnmìlà
who had been trapped in a deep ditch
and could not come out heard a voice;
the voice of Pooye praying.Ọ̀ rúnmìlà
called out for help. When Pooye sawỌ̀
rúnmìlà in the ditch with the two straps
that she tried to pullỌ̀ rúnmìlà up out of
the ditch with, two traps that she was
told to make offerings with.
This is how she saved Ọ̀ rúnmìlà from
dying in the ditch. In turnsỌ̀ rúnmìlà
offered to marry her and when they get
together, she became pregnant and later
had a lot of children.
Ọ̀ rúnmìlà was happy he was singing for
his salvation thus:
Ọ̀ já dé Awo Ìgbàlà o ce
Ọ̀já ló gba Awo là N"Ígè O.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KEJÌLÉLÓGÚN Pa

yùn, emini yùn
Dífá fún Ọ̀ rúnmìlà; Níọjọ́ tí Elénìní ilé
Kò jẹ́kí Bàbá sinmi Ïjẹ́ elénìní dẹ̀hìn
lẹ́hìn mi
Èwo ni mo ṣee
Bí kèrèègbè bá fọ́ ádẹ̀hìn lẹ́hìn odò
Elénìní-dẹ̀hìn lẹ́hìn mi, èwo ni moṣe
Bíṣẹ́rẹ́ bá fọ́ á dẹ̀hìn lẹ́hìn Gbàngó
Elénìníẹ dẹhìn lẹ́hìn mi, èwo ni moṣe
Bí àgb ọn bá já, á dẹ̀hìn lẹ́yìn Oko

Elénìníẹ dẹhìn lẹ́yìn mi, èwo ni moṣe
Ọmọ-adìẹ kò sọnù, á dẹ̀hìn ìyá rẹ̀,
Elénìníẹ dẹ̀hìn lẹ́hìn mi, èwo n moṣe
Ifá ní kí elèyí rúbọ elénìní, tí pọ̀jù fun-

un; kèrègbè tó fọ́, ajádì Agbọn, Bèrè tó ti
fọ niǹkan ẹbọ).
Chapter 22
Pa yùn, Ẹmini Yùn (names of babaláwo)
rúnmìlà, The day that hatred people in
the house Did not let father have rest of
mind Then hatred people get off my
back.
Them hatred get out What have I done to

you The broken guard get off the river"s
back Hatred people get off my back what
have I done If the Gbẹ́rẹ́ (Gbàngó
shaker) broke,
It will get off Gb àngó"s back;

Hatred people brakes it will get off the
farmer"s back Hatred people get off my
back. What have I done. A lost chick
will get off his mother"s back
Hatred people get off my back what have
I done. Ẹbọ:
1. a broken gourd (akerèngbè tó ti fọọ́)
2. Broken basket (Apẹ̀rẹ̀ tó ti ya)
3. Broken Sere (Gbàngó"s shaker)
4. Hen"s chick (Òròmọ adìyẹ)
Obì, Orógbó, Atare,Ọtí, Iṣu, Epo, Iyọ̀,
pẹ̀lú Owó fún Awo.
Àlàyé:
The client is advised to make offerings
to prevent hatred in his or her life. There
is too much envy and jealousy in the
client"s life. If he or she makes offerings
they will get off the client"s back. Just
like the broken gourd will get off the
river"s back and the broken basket gets
off the farmer"s back. They will get off
his or her back. There are enemies that
are following the client and want to see
him or her down. But if the client yields
to babalawo"s advice and makes the
offerings he or she will have victory
over the.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸTÀLÉLÓGÚN

Elére ló bí ejíó Ọ̀ tún ló bíỌ̀ ra; Àgbà
ìjòkìn
Yèsí sarí mọ̀ pé Póóyè ló bíỌlọ́mọ
Ï bà rí Póóyè Ma a jó wele
(Ifá ní kíẸni tó dá Ifá yí ó rúbọ; kí ó fi
Eku,Ẹja, Adìẹ bọ Ifá nítorí Ikú),
Chapter 23
Elére was the one that gave birth to Èjìò

Ọ̀ tun was the one that gave birth toỌ̀ ra;
The elders of Ìjokùn,
Who didn"t know that,
Pooye was the One that gave birth
toỌlọ́mọ, If I see Pooye I will dance
around.
Ẹ bọ:
Eku,Ẹja, Adìyẹ forỌ̀ rúnmìlà to prevent
sudden death.
Àlàyé:
Ifá says that the client who has this Odù
should make offerings to prevent him or
her from an untimely death. There will
be protection by God and Ifá for the
client if he or she will make offerings.
ÒTURÁ MÉJÌ ẸSẸ̀ KÍNNÍ Porosele

dífá fún Òtu Tí sawo lóde Ìjẹ̀bú Tí wọ́n
ní yío rí"ṣe níbẹ̀ Wọ́n ní ìdálẹ tóńlọ yí
Yíò di ilé fun
ÀLÀYÉ: Ifá ní kí elèyí ó rúbọ, nítorí
ààjọ̀ tí ón lọ kí ibẹ̀ lè sán. Tàbí kíǹkan tó
fẹ́ṣe lè yọrí sí rere
ẸBỌ
Eku,Ẹja, Epo pupa, Obì, Atare, Iyọ̀, Ẹbọ
fún Èṣù.
Xii. Òturá Méjì
Chapter 1
Póróṣẹ̀lẹ̀(name of a babalawo). He cast
Ifá for Òtu
He (out) was going on Ifá practice to the
town of Ìjẹ̀bú.
He was told that he will find prosperity
there.
They told him that the journey he"s going
on will become a home for him.
Ẹbọ Eku,Ẹja, Epo pupa, Obì, Atare, Iyọ̀.
Make offerings to Èṣù.
Àlàyé:
Ifá predicted that the client is going on a
journey. The journey will be successful
if the client makes offerings. If he/she is
planning on doing something important
like a venture or a business, it will be
successful. The outcome of what is
planning to do will be good.
ÒTURÁ MÉJÌ ẸSẸ̀ KEJI Òturá kan ṣoṣo

ni wọ́n dà sójú ọpọ́n Bí ó bá di méjì a di
òdodo A dífá fún Odíderé
Tííṣe aya Àgbọmìrègún Wọ́n ní odíderé
Ọ kọ rẹ ń kọ́ọ́
Ó níń bẹ nílé o Ẹ kú o
Wọ́n tún ní odíderé Ọkọ rẹ ń kọ́ọ́
Ó ní ń bẹ nílé o
Ọkùnrin dúdú òkè ìgbẹ́tì
Ọmọ àdóó bàbà tíí wẹ̀wù òògùn Bàbá
dáná kọ̀tá
Bàbá dáná kooro
Bàbá dáná k ọya

Bàbá dáná ko ògúnbèrè yeeyeeyee A
dífá fúnọmọ osè
Tí wọ́n ní yíò subú láarín ọ̀tá
Gbogboẹnu ẹ dòsírí bosè
Èmi lè o fi òsè b ọṣẹ

Àrírá kò pòsé
Iná kò níṣe osè níǹkan
Ifá ní kí a rúbọ pé, àárín ọ̀tá lawà, tíọ̀tá

bá ri wípé apá kò káni, gbogbo wọn o
parọ́párọ́ láì báni jà,ṣùgbọ́n irọ́ ni wọ́n
pa
ẸBỌ RÍRÚ: Eku, Epo, Igi, Ìta, Igi ìyá,
àkùkọ, Obì,Ọ̀ kẹ́ méjì owó
Chapter 2
One òturá was what they printed on the

tray;
When it becomes two it will be
truthfulness;
It cast Ifá teachings for Odíderé, the
African grey parrot. Who was the wife
of Àgbọnìrègún (alias ofỌ̀rúnmìlà?)
They said Odíderé.
Where is your husband?
She said he was at home
Ẹkú O (hello)
They said Odíderé, where is your
husband.
She said he is at home.

The black man of the Hills at Igetti (one
of the domains ofỌ̀ rúnmìlà) The child
of the father"s charm guard that wears
garment of medicine. Bàbá dánà Kọ̀tá (in
praising Ọ̀ rúnmìlà)
Bàbá dánà kooro (praise of Ọ̀ rúńmìlà)

Bàbá dánà kọya (praise ofỌ̀ rúnmìlà)
Bàbá dánà kọ Ògún bẹrẹ yee yee yee
(praise ofỌ̀ rúnmìlà) Cast Ifá teachings
for the child ofỌ̀ sẹ́ (name of an Awo);
The one they said will fall in the midst
of enemies.
All those that gang up against Ọ̀ sẹ́;

What will or can you do withỌ̀ sẹ́;
Arira (the thunder of Sango) could not
killỌ̀ sẹ́; Fire will not do anything toỌ̀
sẹ́.
Ebo:
1 Eku,Ẹja, Igi Ìta, Ilá tree, Igi ìyá, Ìyá
tree, Àkùkọ kan, Obì and two thousand
cowries equivalent in money.
Àlàyé: Ifá advises the client to be

careful and make offerings because he or
she is in the midst of enemies. If one of
the enemies cannot get the client down,
many of them will gang up to the right of
the client. But the client will have
victory over them. They will not be able
to their ways.
ÒTURÁ MÉJÌ ẸSẸ̀ KẸTA Ọba mọgbọ́n
Aìkú Oba mèrè Aìkú
Alámọ̀ tíí mọ orí olú Kii jẹ́ kí ó fọ́
Alápàtàẹkùùn ṣọ̀wọ́n
A dífá fún Ọ̀ rúnmìlà

Ifáń bẹ láarin Osíiríọ̀tá
Ọ̀ rúnmìlà ni,ẹ mọ́ pariwo mi mọ́ Ẹnìkan
kíí pariwo orí
Kí ó mọ lee hunrun
Ẹ nìkan kíí pariwo ògògòrò Kí ó máa le

e hù ìyé
Àjẹ́ tíń bamiṣọ̀tá
Ẹsìn lẹ́ìn mi;
Bí a bá fèrúkọ rokoroko
Tí ó bá fàya
A a sìn lẹ́yìn rẹ̀ Àjẹ́ ló bá ń ṣemí Ẹ sìn
lẹ́yìn mi
Bí akerègbè bá fọ́
Ẹ ni tó fiń pọn omi á sìn lọ́hìn rẹ̀ Ẹ mọ

pariwo mi mọ́,
Ẹ sìn lẹ́hìn mi
Ifá ní kí a rúb ọ, kí ayé ó máa báa

pariwo léríẹni, lórí ohun tí a dáfá sì, tí
ariwo bá ti wà lóríǹkan,ǹkan náà
kíṣéeṣee tí ifá wá níọ̀tá kan wà, tí yíò
padà tí a bá rúbọ.
ẸBỌ RÍRÚ: Eku,Ẹja,Ẹkọ, Àkùkọ adìẹ,
ọkọ́ tó ti ya.
Chapter 3
The king knows the way of longevity;

The king knows the reward of longevity;
The clay moulder that moulds the head,
Do not let the head break.
The butcher of the leopard is very
scarce.
They cast Ifá divination teachings for Ọ̀

rúnmìlà. Ifá was in the midst of enemies.
Ọ̀ rúnmìlà says stop crying my name.
No one cries or shouts of the head.
To prevent her from growing hairs.
No one cries or shouts Ògògòrò (a bird)

To prevent her from growing her
feathers. The witches that are making
enemy with me Get off my back
If we used the hoe to plow the farm and

it breaks,
We will get off its back.
If it is witches that are doing this to me,
Get off my back.
If the ground breaks, the person using it
to draw water will get off its back. Stop
crying or shouting my name.
Get off my back.
Ẹbọ:
Eku,Ẹja,Ẹ̀ kọ, Àkùkọ, Adìyẹ, Ọkọ́ tí Ó ti
ya, Akèrègbè tí Ó ti fọ́.
Àlàyé:
offerings so that people will not shout
his or her name around and about. The
client will not advise to prevent issues
of controversy in his or her life. Ifá says
when there is too much controversy; life
is made more difficult. Ifá says that there
is an enemy in the way of the client but
the enemy will get off the client"s back if
the client makes offerings.
ÒTURÁ MÉJÌ ẸSẸ̀ KẸRIN

Jingíri ni fi gbogbo araa jókòóó A dífá
fún Bàbá mọ̀lẹ
A biẹ̀wù gẹ̀rẹ̀jẹ̀, tí yíò fi gbogbo ayéṣe
ọ̀fẹ́ jẹ Wọn ní kí ó rúẹbọ ó sì rú ẹbọ
Nígbà tí ayé yẹ tán
Ó ní, ọ̀fẹ́ ni igún í jẹ ẹbọ

Ọ̀ fẹ́ ni ó máa jẹ́
Ọ̀ fẹ́ niń o máa jẹ́
Ọ̀ fẹ́ ní àkàlàmàgbòń jẹ òkú,ọ̀fẹ́ niń o ma
jẹ́ Ọ̀ fẹ́ ni àgùtàn bọ̀lọ̀jọ̀ńjẹ̀ láàrín ìlú
Ifá ní, a kò ní ṣe wàhálà kí a tó jẹhun

Bàbá mọ̀le kííṣe wàhálà nígbà tí ó ti rú
ẹbọ, Ojúkan ni wọ́n ti wáń kó ire fun un,
láì san owó abun lorisírísi
ẸBỌ RÍRÚ:Ọ̀ pẹ̀lẹ la o fi bèèrè
Chapter 4
Gìngìrì (a name of an Awo) is the One

that sits with all his body;
elder Muslim, the one with very large
garment that will get everything in life
for free;
He was advised to make offerings and
he listened to the advice.
After that there was befitment in his life.
He said the vulture eats offerings for

free.
I will be eating for free.
The big buzzard eats the dead remnants
for free. I will be eating for free.
The big sheep (female ram)eats around
town for free.
Ẹbọ:
The priest will use the opele to find out
what should ….??????
Àlàyé:
Ifá says that the client will not have to
do too much before he or she eats or
survives in life. Think of survival as
something that will come to the client
freely. The elder Muslim does not work
labor work before he eats. He just stays
in one place and continues to pray and
people come to him and give him gifts
including his food.
ÒTURÁ MÉJÌ ẸSẸ̀ KÀRÚN
Ẹ yẹlé ni ó fò lókè Wọn o máa fò lenge

lenge Wọn á fi ihuuhu jọ àdàbà A dífá
fún akọ ẹṣin Níjọ́ tóń sunkún pé,
Òun kò lóbìnrin,
Èrò ìpò, èròọ̀fà
Ẹ wáá bá ni ní àrùṣẹ́gun
Àrùṣẹ́gun làwa wà
Ifá ní, a oṣẹ́gun, ifá ní ojú ayéń pọ́n

ni,ẹṣin ló dáfá nítorí ayé,ẹṣin rúbọ, ó sì
di aláya Ẹbọ rírú: Eku,Ẹja, Epo,Ẹ̀ kọ,
àyébọ, àkùkọ, Obì
Chapter 5
It is the pigeon that flies on top.

They fly lenge-lenge (in style)
Their sound resembles the one of the
dove.
Cast Ifá divination teachings for the male
horse the day he was crying for not
having a female partner.
The people of Ìró, the people of Ọ̀ fà;

Come and find us in offerings of victory.
We are in the offering of victory.
Ẹbọ:
Eku,Ẹja, Epo pupa, Àyébọ̀, Àkùkọ, Obì,
and 1,600 cowries equivalent in money.
Àlàyé:
Ifá says we will be victorious. Ifá
predicts that the client will have victory
in his or her life. Ifá says that the client
is missing opposite sex partnership.
There will be blessings of partnership in
the life of the client. It was the horse that
tries to divine because the horse was
lonely. The horse made offerings and the
horse got a partner.
ÒTURÁ MÉJÌ ẸSẸ̀ KEFA Ajírọ

minimini nííṣe ọmọ Ògún Ajírọ tútù ọmọ
òkìtìẸfọ̀n A dífá fún LáìgbóỌ̀ gẹ̀gẹ́, tí
oyèń rò Gẹ̀gẹ́ bi fa ti ròní
Wọ́n ní kí ó wá rúẹbọ, ó sì rúẹbọ
Èrò ìpò, èròọ̀fà,

Ẹ wáá bá ni ní tìṣẹ́gun
Ifá ní Oyè kan nìyí, ifá ní àwa la ó jẹ́ bí
a fẹ bí a kọ̀, nítorí pé, oyè tí yíòṣe rere
fún ni lọ́jọ́ iwájú ni. ẸBỌ RÍRÚ:Ọ̀ pẹ̀lẹ̀
ni a o fi bèèrèẹbọ yíṣùgbọ́n yíò ní ewé
akòko nínú
Chapter 6
(Ajírọ mini mini) The one that cast metal
in the early morning. He is the son of
Ògún.
(Ajírọtùtù) the one that cast the cold
mould in the early morning. He is the son
of ÒkìtìẸ̀ fọ̀n (name of a place in the
Yorùbá land).
Cast Ifá divination for Láìgbò Ògẹ̀gẹ́ (an
important name), who was desiring a
chieftaincy title.
As one desires: Ifá

He was advised to make offerings and
he listened and made the offerings.
People of Ìpò, People ofỌ̀ fà, come and
find us in victory.
Ẹbọ:
Àlàyé:
Ifá predicted that there is a chieftaincy
title that is waiting for the client. He or
she should be prepared to….??????
ÒTURÁ MÉJÌ ẸSẸ KEJE

Ojú Òkun kò ní burú
Kí ó ma léè fẹ́ ílelé ílelé lábẹnú
Àwàlàwùlù ojúọ̀run ó hu koóko
Ọ̀ nà ìgbàlẹ̀ o yá kù wìrì wọ̀ Fún àwọn

ọmọ Ẹlẹ́gẹ̀rì
A dífá fún Olókun-séní-adé, a-gbé-odò-j

ọba Níjọ́ tí gbogbo Omi ní àwọn kò ní
baṣe mọ́ Ewé aṣeṣere lóní kí
Ẹ bámiṣe.
Eku olósè ló ní kíẹ bámiṣe
Bí mòrìwò bá yọ lókè, ojú Olódùmarè
níí kọjú sí Ẹ bámiṣe lòní,Ẹ bámiṣe
Àtomi, Àtàgbàrá,Ẹ wá foríbalẹ̀f"olókun
Òkun layaba omi
Ifá ní kí a rúbọ, kí wọ́n gbọ́ tiẹni láárín

àwùjọ, kíẹgbẹ́ mọ́ di rìkísí mọ́ ni, elépo
pupa niwá etc ẸBỌ RÍRÚ: Eku,Ẹja,
Obì, màrìwòỌ̀ pẹ, ewé àsẹ́sẹ́rẹ́ koríko
ewé ifá.
Chapter 7
The face of the sea will not be so bad

not to have the waves from the
underneath; The clouds in the sky do not
grow grass.
The way to the Egúngún shrine (Ìgbálẹ̀)
is not easily enterable for the non-
initiate.
Cast Ifá divination for Olókuns ẹ̀nìdáde,

the goddess of the sea, the one who lives
in the sea to be the king. On the day that
all the waters decided not to reckon with
him any longer.
Reckon with me today. Reckon with me.
The leaves of A ṣẹṣẹ́rẹ́ is the one that

says reckon with me.
It was theỌlọ́sẹ̀ rat that says you should
reckon with me.
If the (Mọ̀rìwò) young palm fronds grow
up it usually faces Olódùmarè, the
owner of the sky.
Reckon with me today. Reckon with me.

Both water and the storms come. Put
your head down for Olókun. Òkun is the
Queen of the water.
Ẹbọ:
Eku,Ẹja,Ẹ̀ kọ, Obì, màrìwòọ̀pẹ, Ewé
aṣẹ̀ṣẹ́rẹ́, Koríko Ewé Ifá.
Àlàyé:
Ifá says to make offerings so that people
will reckon with us in the society. The
client should be careful to avoid
conspiracy. We are the owners of palm
oil no matter how difficult it is, the
people will still come to the client. The
client will stand out in the crowd.
ÒTURÁ MÉJÌ ẸSẸ̀ KẸJỌ
Ir ọ́ pípa kò ní kí a máa lówó lọ́wọ́ Ilẹ̀

dídà kò ní kí a maa dàgbà Gbùgbọ́n ọjọ́
àti sùn ní bọ̀
Chapter 8
Lying may not prevent one from being

rich; Betrayal may not prevent us from
getting old. But it is the day that we die
that is the offering.
Ẹbọ:
Good character is the major offering in
this teaching. The client should not lie or
betray anyone.
Àlàyé:
Ifá teaches that one should not lie or
betray because of the day that we will
die. People that do not have good
character and are liars when they die.
No one wants to care about them.
The bad things they have done will be
remember and it will continue to live
after them. The client should do the right
things so that people remember them for
good things.
Ẹ̀ TURÁ MÉJÌ ẸSẸ̀ KẸ̀ SÁN Ayọ̀ọ̀rọ̀ẹnu

Ayọ̀ọ̀rọ̀ẹnu
Ẹ̀ bìtìẹnu kò tàṣé
Ẹnu òrófó níí pòrófó
Ẹnu òrófó níí pòrófó
Ẹ nu fórofòro níí pòrófó

Bí ojú bá rí
Ẹnu á wì
Bíẹnu bá wí
Ẹnu á sì ya pààrà pààrà bí aṣọ
Chapter 9
Blabbering mouth, Mouth blabber.

The trap of the mouth did not miss;
It is the mouth of Òrófó, Siena Leone
greed fruit pigeon. What causes death for
Òrófó.
It is the talker mouth that kills Òrófó.
When the eye sees, the mouth says.
When the mouth says, the mouth tears
like cloth.
ÒTURÁ MÉJÌ ẸSẸ̀ KẸ̀ WÁ
Ayooro Ẹnu
Ayooroẹnu
Ẹ̀ bìtìẹnu kí tàsé
A dífá fún Òrófó
Tó bímọ méjì
Tí yíò ní ilé òhun ti kún ṣọ́ṣọ́ọ́ṣọ́ Wọ́n ńí

kí ó rúbọ
Kẹ́nu rẹ̀ máa kóba
Ó pe ifá lèkée
Ó pèṣù lólè
Kò ì pé
Kò ì jìnnà
Kí ló pòrófó
Ẹnu òrófó ló na òrófó more Èrò ìpo,
èròỌ̀ fà
Ẹni gbẹ́bọ níbè kó rúbọ
Chapter 10 Cast Ifa divination for

Òrófó.
The one that gave birth to two chicks.
But she said her house is full of babies.
She was told to make offerings so that
her mouth will not cause problems for
her.
She called Ifá a betrayal. She called Èṣù

a thief. The people of Ìpò, the people
ofỌ̀ fà.
If anyone is advised to make offerings to
the consultation to make it.
Ẹ bọ:
To watch one"s mouth, it is best not to
talk as not to give one"s secret away.
The client should be careful what comes
out of his or her mouth.
Àlàyé:
Ifá advises the client to watch his or her
mouth. It is not all that the eyes see that
the mouth talks. Òrófó the sierra Leone
greed fruit pigeon says that her house is
full of chicks and the other animal here.
They then went to her house to kill her
so that they could take her chicks. The
mouth of the client could cause problems
for the client. Ifá explains the power of
the mouth. How good it could be and
how destructive the mouth can be.
ÒTURÁ MÉJÌ ẸSẸ̀ KỌKÀNLÁ

Isu gbọ́jọ́ọdún ta Kókò fìgbà lalẹ̀ Adigba
kọlà Mo kò fi irúlá Dífá fún Ọdún
Tíí ó ń lọ ilé-ifẹ̀ oòdáyé Ọdún délé alárá

Ha mọ ìké àti ìgẹ̀ rẹ̀ Ọdún délé Ajerò
Ha mọ ìkẹ́ àti ìgẹ̀ rẹ̀
W ọ́n ní kí Àwọn ará ilé olúfẹ̀ rúbọ Wọ́n
rú Araba iyán màrún
Àtiọbẹ̀ Òsínsín (Ẹ̀ gúsí)
Ọ̀ dọ̀ àwọn ará ilé-olúfẹ̀ ni
Ọdún ti dúró
Ifá ní kí a rúbọ, ifá ní àń lọ sí ibìkan; ifá

sì tún ní àlejò Ire kan bọ̀wá bá wa.
Chapter 11
The yam nears the annual festival date

and sprouts. The cocoyam uses the time
to spread;
1 grow 1000 okra.
I did not use it for the Okra transplant;
They cast Ifá divination for the yearly
festival date.
He was going to If ẹ̀ Oòdáyé (the ancient

city ofỌ̀ fà) (Ọdún) the yearly festival
date arrived at the house of Alárá. They
did not know how to take care of him .
Ọdún arrived to the house of Ajere (a
famous Ifá priest)
They did not know how to take care of

him.
They told the people of Ifẹ̀ to make
offerings, so they will be able to have
the year (Ọdún) They offered 5 big
plates of pounded yam and Ẹ̀ gúnsí sauce
for soup.
It was at the place of Olúfẹ̀ that the year

(Ọdún) stayed.
Ẹbọ:
Determination and perseverence. The
client can offer to Èṣù. 1 palm oil,
Àkùkọ adìyẹ, Obì, Atare and Ọtí.
Àlàyé:
Ifá predicted that the client should make
offerings before he or she goes on a
journey. When he or she reached the
destination the people here will be able
to help the client. Ifa predicted that there
is a guest or visitor coming to the client.
The guest will bring prosperity to the
client. The client must have
perseverance in his or her life to achieve
success. He or she might not find
success at the first or the second place.
But with determination and perseverance
the client will have success.
ÒTURÁ MÉJÌ ẸSẸ̀ KEJÌLÁ Àláàfía

láhun Dífá fún Bùrémọ̀ Hań lùkùn fún
Àiná Àìná ló lóyún òjòẹ̀sín Wọ́n ní kí ó
rúbọ Wọ́n ní torí olókìkíọmọ ni,
Àìná wá bì sínú ilé
Bíbì tí Àìná bì
Ọmọ ló jadé látẹnu rẹ̀
Ïjẹ́ọmọ Àìná bí látẹnu
Kí a máa pè ní Ànábì
(Ifá ní kíẹnító dá odù yí ó rúbọ, kíí

Aláboyún le sọ̀kalẹ̀ láyọ̀, ifá ní olókìkí
lọmọ náà yíò jọ́.
Chapter 12
Aláfìa láhun Peace from God.

Cast Ifá divination for Buremo (a
muslim name) Ibrahim.
Also cast for Aìná, a Yorùbá female
name.
Aìná was carrying a shameful
pregnancy.
She was told to make offerings.
Because the child that she was carrying
will be a very famous child;
Aìná one day vomited at the house.
When Aìná vomited, it was a child that
came out from her mouth.
Then the child that Aìná vomited from
her mouth.
Then decided to call him Aìná.
Ẹbọ:
Obì, Atare, Iyọ̀, Orógbó, Oyin, Ère,
Àgbọn
Àlàyé:
Ifá advised that the client receiving this
Odù should make offerings so that
someone who is pregnant will deliver
peaceably without complications. Ifá
predicts that the child will become a
very famous child like the prophet
Mohammed. Actually it says that this
was the prophet Mohammed.
ÒTURÁ MÉJÌ ẸSẸ̀ KẸTÀLÁ

Kán talanga
Kán fi ní láárí
Kán tà làárì báń dá
Kán dá Òsénì
Kán dì Rugudu
Olóyè lẹ ń kí
Tóńbá gba Àìná
Tó tún máa gba Ààwá si
Tó máa fi gàmbàríṣe ìkẹta
Ïjẹ́: aṣefá wá gbàmọ̀„le
A ṣefá wá gbàmọ̀le
A wé láwààní;
A gbéde Sọ́rùn
A ṣẹ̀wà wá gbàmọ̀le
(Ifá níẹni tó dáfá yì níọmọbìnrin mẹ́ta pé

ìyàwó ifá ni wọn. Ifá ní tí wọ́n bá di
babaláwo nitorípé Mùsùlùmí ni wọ́n).
Chapter 13
(Kan tálángá) to do trading and be

successful; To sell the special clothes
(Àláárì)
To make the dress (Òséní) and be
wrapped well. You are greeting the
wealthy.
Cast Ifá divination for Ọ̀ rúnmílà. He
was going to receive Aìná, a wife. He
also received Ààwá, another wife. He
took Gàmbàrí as the third wife.
Ïj ẹ́: Song:
A ṣefá wa gbàmọ̀le (we use cur Ifa to
convert a muslim) A ṣefá wa gbàmọ̀le
Awéláwàní (we put on the head wrap)
Agbédẹ wọrùn (we put on beads
necklace)
A ṣefá wa gbàmòle.
Ẹbọ:
Make offerings of Oyin, Ìrèké, Àádùn, to
Osùn, Obì, Atare,Ọti, Èère, etc.
Àlàyé:
Ifá if male has a woman in his life. They
are wives of Ifá. They could be Muslim.
But they can be married to an Ifá priest.
There are many stories in Òturá that
speak of associations between the
Muslims and the traditional believers.
ÒTURÁ MÉJÌ ẸSẸ̀ KẸRÌNLÁ Àpátańlá

Abojú saranun-sarahu Àpò Èsúrú balẹ̀
Ó rọ jin-jin-jin
Dífá fún Àbdùl láhì
Tíí ṣ"ọmọ ọba l"óde Ọ̀ yọ́ Wọ́n ní kí ó

rúbọ;
Kí ó bá ifá di ìmùnlẹ̀ Ó gbẹ́bọ Ó sì rúbọ
Ïj ẹ́: Èmi rẹ la dìmùnlẹ̀ o

Èmi rẹ la dìmùnlẹ̀
Ifá bóo bá jí
Kíí o jími o;
Èmi rẹ la di ìmùnlè o
(Ifá ní kí eléyì lọ di òpó-Ifá mún; kí ohun
tó dá ifá sí le to lọ́wọ́).
Chapter 14
The big rock has a bold face.

The sack of potatoes hits the ground;
It sounds jìn, jìn, jìn.
Cast Ifá divination for Abdul lahi.
Who was the prince of the town ofỌ̀ yọ́.
He was told to make offerings to become
connected to Ifá. He listened to the
advice and he makes the offerings.
Ïj ẹ́: Song:
Èmi rẹ laa dìmùlẹ̀ (we have become
connected Ifa) Èmi rẹ la dìmùlẹ.
Ifá bóo bájí (Ifá when you wake up)
Kíí O jími O (wake me up)
Èmi rẹ la dìmùlẹ̀ (we have become
connected)
Ẹ bọ:
Find a good babaláwo and study Ifá
wisdom. Make an offering to Ifá,
Eku,Ẹja, Abo adìyẹ, Obì,Ọti, Epo pupa,
etc.
Ifá says that the client should be
connected with Ifá. He or she should try
and receive Ifá and become an initiate.
The client will be able to get everything
he or she wants in life if he or she gets
connected with Ifa and worships Ifá. The
client should study Ifá wisdom.
ÒTURÁ MÉJÌ ẸSẸ̀

KARÙNDÍNLÓGÚN Àlááfíà láhu Dífá
fún Bàbá Ìmọ̀le A bẹrù gẹ̀rẹ̀jẹ̀ lọ́rùn Kan
lùkùn Aṣọ Han bù fún Awo
W ọ́n ní kí wọ́n ó rúbọ

Asọ àti Àwo kò rúbọ
Èṣù àrìrú
Egba ari tú
Ẹ o ri bí ènìyàn mẹ́ta ṣe ṣọrọ̀ọ̀
Tí ènìyàn kan sì kérè r ẹ̀.

(ifá ní yíò kan ènìyàn mẹ́ta tàbí ju bẹ́ẹ̀ lọ
fẹ́ṣe iṣẹ́ yí; kí wọ́n rúbọ, kí ó mọ di wípé
ènìyàn kan ní yíò kérè rẹ̀).
Chapter 15
Aláfíà láhúu (Peace from God)

Cast Ifá divination for the elder Muslim.
He was wearing a big garment.
Also cast Ifá teachings for the clothes;
Also cast Ifá for the plates.

The clothes and the plates did not make
the offering.
The clothes and the plates did not make
the offerings.
The èṣù of refusal to make offerings
The problems of stubbornness.
Don"t see how three people work for
something and one person took all the
reward. Ẹbọ:
The client should be careful and know
who to trust or who to do business with.
MakeẸbọ to Èṣù. Epo pupa, Iyọ̀, Obì,
Orógbó, Atare, Iṣu,Ẹ̀ wà, Àgbàdo, etc.
Àlàyé:
Ifá says that three or more will do some
work and make profit. But they should
make offerings so that not only one
person will get the reward. Friends
should be good and honest with each
other when they are doing business
together. The client should be careful not
to lose his or her profit and reward to
someone else.
ÒTURÁ MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN

Alááfíà láhú
Dífá fún Bàbá Ìmọ̀le Àbẹ̀wù gẹ̀rẹ̀jẹ̀
lọ́rùn Tí ó máa gbé ojúkan Tí ire rẹ̀ yío
má tọọ́ Ọ̀ rúnmìlà ní bí òun báṣèké Ọ̀
rúnmìlà ní bí òun báṣẹ̀dà
Ha ojúkan tíí Bàbá Ìmọle bá wà Niọmọ

aráyé máańwá ba
(ifá ní iṣẹ́ ojúkan ní eléyì yíòṣe là, ifá ní
kò gbọdọ̀ṣiṣẹ́ kákiri).
Chapter 16
Àláfìa láhuu (Peace from God) Muslim

expression. Cast Ifá divination teachings
for the elder Muslim; The one that is
wearing the big garment.
He will be in one place and all
prosperities come to him.
Ọ̀ rúnmìlà says if he is lying,Ọ̀ rúnmìlà

says if he is fooling people,
Don"t you see that it is where the elder
Muslim sits that people of the world go
to him and find him. Ẹbọ:
Make offerings to Èṣù,Ọ̀ gẹ̀dẹ̀, Iṣu, Epo
pupa, Obì, Orógbó, Atare, Àgbàdo,Ọti,
Eku,Ẹja, etc. Ifá says that the client who
has consulted Ifá should do the type of
job that he or she will be in one place.
That is where all the people will come
to find him or her and bring him or her
prosperity. The client should not go to
different places for survival.
ÒTURÁ MÉJÌ ẸSẸ̀ KẸTÀDÍNLÓGÚN

Alóló, alóló,
À ti réọ̀run àkàlà, Níiṣe ọmọ lójú Tókín
tókín Dífá fún olómi tútù, Kóó saya
Àgbọnmìrègún
Èrìgì Àl ọ̀,
Ðíí òun kò ní Fẹ́ Olómi tútù,
Aya òun fún ikú pa
(Ifá ní Obìnrin kan nìyí, kí ó rúbọ kí ó bọ
Ifá nítorí Ikú, ifá ní Ìyàwó Ifá sì niẹni
náà).
Chapter 17
Àl ọ̀lọ̀, Àlọ̀lọ̀, (feelings of sorrow)

The going to Heaven of the big buzzard;
It makes the face of the child very sad.
Cast Ifá divination for Olómi tútù (a
name ofỌ̀rúnmìlà"s wife)
Àlàyé:
Ifá says that there is a woman who
should make offerings to prevent herself
from death. She should make offerings
and prayers toỌ̀ rúnmìlà. Ifá says the
client is a woman or the wife of an Ifá
priest.
ÒTURÁ MÉJÌ ẸSẸ̀ KEJÌDÍNLÓGÚN Ọ̀
rúnmìlà ní ó di Àjàwarí
Èmí ní ó di àjàwarí Bàrà àgbọnmìrègún;
Ó ní òde bá paẹja
Orí rẹ̀ lóń jà wá
Ọ̀ rúnmìlà ní ó di Àjànwarí
Mo ló di Àjànwarí bàràmi
Àgbọnmìrègún, Ó ní bíẸkùn bá
paẸranko,
Orí rẹ̀ lóń já wá
(Ifá ní kí eléyì rúbọ, kí ó lè yọrí, Ifá ní
ibi gíga ni kí eléyìí máa le).
Chapter 18
Ọ̀ rúnmìlà says it has become Àjàwàrì
(fight of the head).
I say it has become flight of the head
Bàrà Àgbọnìrègún (a praise name ofỌ̀
rúnmìlà) He says if a fisherman catches
a fish, it is his head that fought for him.
Ọ̀ rúnmìlà says it has become fight of the

head.
Ifá said it has become fight of the head
Bàràmi Àgbọnmìrègún.
He says if the leopard killed an animal,
it is his head that fight to bring the
animal to him.
Ẹbọ:
Make offerings to Orí, Obì, Àgbọn,
Oyin, Àádùn, Iyọ̀, Orógbó,Ọtí etc.
Àlàyé:
offerings and prayers so that he or she
will make headway in life. Ifá sees that
there is a high place for the client. He or
she will be in a very high place and be
in a very important position. The client
should aim and work for high positions
in life. He or she should make offerings
for his or her head to lead him or her to
a very important place.
Ọ LỌ́ GBỌ́ N MÉJÌ ẸSẸ̀ KÍNNÍ

Ọlọ́gbọ́n lóó sọ̀rọ̀Ọlọgbọ́n, Amòkìsì lóó
sọ̀rọ̀ẹkùn, Igbálákàsì mo kíọ, Igbálákàsì
mo jẹ́ọ, Mo jẹ àre mo jẹ ọ̀ gbọ́un
Mo jẹ o gbòdògbòdòẹnu rẹ (Ifá níọgbọ́n

ni kí eléyì máa wá, kí ó máṣe wá Agbára
XIV.ỌLỌ́ GBỌ́ N MÉJÌ
Chapter 1
A wise person is the one who speaks
with wisdom.
Amokisi (an expression of how the
leopard jumps), is the one who speaks of
the leopard. Ìgbàlàkìsì (a praise name of
the leopard)
I salute you;
Ìgbàlàkìsì, I answered you.
I answered the runner I answered the

wise. I answered power in your mouth.
Ẹ bọ:
Make efforts to seek knowledge all the
time. Find out information. Read a lot of
informative books. Study
with wise people. Study the Odùs of Ifá,
etc.
Àlàyé:
Ifá advises the client to try and search
for wisdom and not to search for power.
The client should be a very wise person.
Ọ LỌ́ GBỌ́ N MÉJÌ ẸSẸ̀ KÉJÌ Èjì òkìrì

ilé
Dífá fún oníyán
Hàn lùkìn fún Ènìyàn,
Wọ́n ní kí ènìyàn rúbọ,
Rírúẹbọ lóńgbeni
Aìrù ẹbọ kíí gbe ènìyàn
(Ifá ní kíẹni yííṣe ètùtù, kí ó sì máaṣe
rere).
Chapter 2
Èjì was not going around the house.

owner of pounded yam. Also cast for the
human.
They told the human to make offerings.
Making offerings is what befits one"s
life.
Ẹ bọ:
The client should try to be good to
others; to be kind and generous; make
offerings of sweet things like Oyin,
Ìrèké, Àádùn, Àgbọn, etc.
Àlàyé:
offerings. It is good to be giving. Ifá says
that the client should try to do good
things and he will eventually get the
reward of goodness.
OTÙRÙP Ọ́ N MÉJÌ ỌLỌ́ GBỌ́ N MÉJÌ
ẸSẸ̀ KẸTA Gbongbon ni mo kán
Dífá fún Ọ̀ rúnmìlà,
Tí óń lọ fẹ́ rere
Tííṣe ọmọ olú-Igbó, Tíiẹkùn ní kò ní fẹ́
Rírúẹbọ lóń gbeni
Àìrú kíí gbènìyàn

Ẹ wá báni ní jẹ̀bútú ire
(Ifá ní kí eléyì rúbọ, ìṣẹ́gun. Ifá ní ó fẹ
déǹkankan tí àwọn kò sì fẹ́ kóṣe ṣe ǹkan
náà láṣeyọrí)
Chapter 3
I get so close.
rúnmìlà.
He was going to marry goodness;
Who was the child of the Lord or the
forest whom the leopard says that he (Ọ̀
rúnmìlà) should not marry.
Making offerings befits one"s life.

Not making offerings do not befit one"s
life. Come and find us in abundance of
prosperity.
Àlàyé:
offerings for victory. The client is trying
to do something good that some people
or negative energies is preventing the
client from accomplishing his or her
mission.
Ọ LỌ́ GBỌ́ N MÉJÌ ẸSẸ̀ KẸRIN Àtéwọ́

o paruku
Dífá fún ọ̀pẹ̀lẹ̀,
Tíń sunkún àírọmọ bí;
Tí wọ́n ní á bíọmọ
Ógbẹ́bọ, ó rúbọ,
Èrò ìpo èròọ̀fà,
Ẹ wá bá wa láárín ọmọ
(Ifá ní kí eléyìí rúbọ nítoríọmọ, Ifá ní

àgàn yíò diọlọ́mọ).
Chapter 4
The palm of the hand is not dusty.

Cast Ifá divination teachings forỌ̀ pẹ̀lẹ̀;
She was crying that she does not have
any children. They said that she will
have children.
They told her to make offerings.
She heard and made the offerings. The
people of Ìpò, the people ofỌ̀ ffà; Come
and find us in the midst of children.
Ẹbọ:
Sugar cane, sweets, honey, ìrèké, àádùn,
atare, etc.
Àlàyé:
Ifá predicted that the client is looking to
have children. Ifá says he or she will
have children if he or she makes
offerings and prays.
Ọ LỌ́ GBỌ́ N MÉJÌ ẸSẸ̀ KÀRÚN

Ọlọ́gbọ́n kan kò ta kókó omi sétí aṣọ
ọ̀mọ̀ràn kan kò mòye erùpè alẹ̀,
Àrìnnáká o débi ilẹ̀ gbé pẹ̀kun
Tóó ma a bímọ kárí ayé
W ọ́n ní kí ló máa fi tọ́ wọn Óní òun yíò

tọ́ wọn,
Óní òrìṣà tó dáẹnu
Á pèsè fúnẹnu
Òrìṣà tó dáẹnu ní ìbúnbú
Tí pàṣẹ ohun táa máa fi si

Message:- (Ifá ní kíí a rúbọ pé àgàn yíò
díọlọ́mọ Ifá ní kó…
Chapter 5
No wise person can tie water in a knot

in the cloth.
No knowledgeable person can know the
number of the sands on the ground; They
cast Ifá divination forỌ̀ rúnmìlà, who
was going to have children all over the
world.
They asked what he was going to raise

them with.
He says he will be able to raise them.
He said that the òrìṣà that created the
mouth vertically has prepared what to
put in it.
Ẹbọ:
Àyébò-adìye forỌ̀ rúnmìlà, eku,Ẹja, epo
pupa, obì, orógbó, atare, ìsun andọ̀gẹ̀dẹ̀.
Àlàyé: Ifá says to make offerings.

Someone that is barren will have
children. Ifá says that the client will
never go hungry. He or she will be able
to make ends meet.
Ọ LỌ́ GBỌ́ N MÉJÌ ẸSẸ̀ KẸFÀ
Ọlọ́gbọ́n ayé kò ta kókó omi sétí aṣọ
ọ̀mọ̀ràn kan ó méruku alẹ̀ Alárìnká kò
débi ilẹ̀ gbé pẹ̀kun Dífá fún wọn ní
moríre àgbàdà Níbiọgbọ́n so sí
Tí w ọn ó mọ bí wọn áṣe ja
Wọ́n tọ ọ̀rúnmìlà lọ
Ọ̀ rúnmìlà ní kí wọ́n wá akọ́rọ́ láti fi ja
Wọ́n jáọgbọ́n,ọgbọ́n kò somi
Ọ̀ rúnmìlà ló riọgbọ́n nínú
Ọ̀ rúnmìlà ló gbéọgbọ́n mì
(Ifá ní kí a rúbọ, kí à lè ní ìyè àtiọgbọ́n

nínú. Ifá níǹkan tí a dá ifá sí kí a bọ ifá
kí ó lèṣe íṣe).
Chapter 6
The wise people of the world could not

tie water in a knot with cloth. No
knowledgeable person can know the
number of grains of sand on the ground;
No street or road walker ever walks to
the end of the ground.
Cast Ifá divination teachings for them at

M ọrẹ̀ Agbada (a compound at Ile-Ifẹ̀),
Where wisdom grows like fruits on top
of the trees.
But they did not know how to pluck
them.
They went to Ọ̀ rúnmìlà.

Ọ̀ rúnmìlà asked them to find Àkùrọ̀ (the
farm implement that the farmer plucks
fruits with) And pluck them.
They plucked wisdom but it had no
juice.
Ọ̀ rúnmìlà was the one that swallowed
wisdom.
Àlàyé:
so that he or she will have wisdom and
knowledge in the stomach. Offerings
sometimes includes time to study and
seeking information. To be humble and
be determined. ỌLỌ́ GBỌ́ N MÉJÌ ẸSẸ̀
KEJE
Ọ lọ́gbọ́n lóń sọ̀rọ̀ọlọgbọ́n Àmọkìsì lóó

sọ̀rọ̀ẹkùn; Igbálákàsí moń kíọ, Ìgbàlakàsì
moń jẹ́ọ; Mo jẹ́ọ a re
Mo j ẹ́ o Gbọ́n
Mo jẹ ọ gbòdògbòdòẹnu rẹ̀ Dífá fún
ọ̀rúnmìlà
Tí Ayé rẹ̀ le koko bíọta
Wọn ní kí ó rúbọ pé ayé rẹ̀ á dẹ̀rọ̀
Ọ̀ rúnmìlà gbẹ́bọ, Ó rúbọ,

Wọ́n ṣe Ifá fún kí ó fi máa para (ifá ní kíí
a rúbọ nítorí ìpọ́njú, ifá ní gbogboǹkan
tó le, ló máa dẹ̀rọ̀).
Chapter 7 It is a wise person who

speaks with wisdom.
The spotted skin is the one that speaks of
the leopard; The leopard I salute you.
I answered you, wisdom.
I answer the power in your mouth.
Cast Ifa divination forỌ̀ rúnmìlà;
When his life was hard like a stone.
They asked him to make offerings.
They said his life will become softer
and easy. Òrúnmìlà listened to the
advice and made the offerings. They
made some medicine for him to rub his
body with.
Ẹbọ:
To study and seek information and
knowledge.
Àlàyé:
offerings to avoid hardship. Ifá says that
everything the client wants he or she
will get. Ifá advises that the client
should seek wisdom. He or she should
be a knowledgeable person.
Ọ LỌ́ GBỌ́ N MÉJÌ ẸSẸ̀ KẸ̀ JỌ

Ọlọ́gbọ́n lóń sọ̀rọ̀ọlọgbọ́n Àmọkìsì lóó
sọ̀rọ̀ẹkùn; Igbálákàsí moń kíọ,
Ìgbàlakàsì moń jẹ́,
Mo jẹ́ àre, Mo jẹ́ọgbọ́n
Mo j ẹ ògbòdògbódóẹnu rẹ
Ìgbín lọlọ́rọ̀ awo
Pèrò sawo nílé
Pèró sawo lọ́nà
(Ifá ní kí a fi Ìgbín bọfá, kíǹkan tó le, le
dẹ̀rọ̀).
Chapter 8 A wise person is the one that

speaks with wisdom. The spotted one is
the one that speaks of the leopard.
Ìgbàlàkìsí I answered you;
I answered goodness, I answered
wisdom.
I answered the power in your mouth.
The snail is a cool friend of Awo (the
priest) Make coolness in the house of
Awo. Make coolness in the life of Awo.
Ẹbọ:
4 snails, 4 obì,ọ̀gẹ̀dẹ̀, oyin, epo pupa,
etc.
Àlàyé:
Ifá says that the client should use the
snail to make an offering and pray for
calmness in his or her life. All the
difficulties in the client"s life will
become easy.
Ọ LỌ́ GBỌ́ N MÉJÌ ẸSẸ̀ KẸ̀ SÁN Ọwọ́

araẹni,
Laa fí tún ǹka araẹniṣe Dífá fún Èjì-
ètúrú
Èyí tí ó fọwọ́ rẹ̀ tún pọ̀nríẹ ṣe Èjìọ̀tùrú
wá báwa túnpọ̀nrí àwaṣe (Ifá ní òun yíò
báwa túń ayé waṣe,ṣùgbọ́n ọwọ́ ara wa
laọ fi fàá kíẹni náà bọfá kí Ifá lè sọ di
olórí rere).
Chapter 9
It is one"s own hands that one used to fix
one"s matters. Cast Ifá divination
teachings for Èjì Ètúrú.
The one who was using his hands to fix
his own head. Èjì Òtúrú come and fix
our own heads.
Ẹ bọ:
Make efforts, prayers, offerings
toỌ̀rúnmílà. Offerings to one"s own
head. Obì, orógbó, àgbọn,ẹfun, osùn,
atare, etc.
Àlàyé:
Èjì Òtúrú come and fix our lives for us.
Ifá says that Òrúnmìlà will help fix our
lives but we have to make the effort. The
client should make offerings to Ifá so
that Ifá will make the client a good
leader.
OTÙRÙP Ọ̀ N MÉJÌ (ỌLỌ́ GBỌ́ N

MÉJÌ) ẸSẸ̀ KẸ̀ WÁ Ọlọ́gbọ́n kan kò ta
kókó omi sétí aṣọ
Mọ̀ràn kan ó mòye erùpè ilẹ̀
A dífá fún orí,
A bù fún Ìwà,
Orí níẹbọ ni kó rú
Ó sì rú ẹbọ,
Ìgbà tí ó rúẹbọ tán
Ó sì ní gbogbo ire tóńfẹ́
Chapter 10 No wise person can tie

water in a knot with a cloth;
No knowledgeable person can know the
number of grains of sand on the ground.
Cast Ifá divination for the head.
Also cast Ifá divination for character.
The head asked if he could be able to
achieve prosperity.
They said he should make offerings.

He made the offerings.
After he made the offerings he has all the
prosperity that he wanted. Abo-adìyẹ,
obì, orógbó, atare, epo pupa, eku,ẹja,
iyọ̀, etc.
Àlàyé:
Ifá says that no one knows it all.
Therefore, we must always seek more
wisdom. It is also good to listen to
advice of others.
Ọ LỌ́ GBỌ́ N MÉJÌ ẸSẸ̀ KAKÀNLÁ

Ọgbọ́n inú Awo,
Ni Awo fiń jẹun tete-n-tete,
Àmúgúnwàẹnìtàn ni kí mọ Èrò ara rẹ̀ ní
gbígbà Dífá fúń gbogbo Irúnmọlè
A bù fún Ọba wọn (Ọ̀ rúnmìlà) Wọ́n ní

kí wọ́n rúbọ;
Àwọn Irúnmọlè kò rú
Ọ̀ rúnmìlà nìkan ló rú
(Ifá ní kíọ̀pọ̀ èrò rúbọ, ifá ní àwọn kan n

lọ ibìkan,ẹni tó bá rúbo nínú wọn ní yíò
yọrí jù).
Chapter 11
The wisdom in the stomach of Awo is
what the Awo uses to eat or survive
gently. A stupid person is the one that do
not know how to figure his or her thought
out.
They cast Ifá divination teachings for all
of the Irúnmọlẹ̀s.
They also cast for their king Ọ̀ rúnmìlà.

The rest of the Irúnmọlẹ̀s did not make
the offerings. Ọ̀ rúnmìlà was the only
one that made the offering. Offering to be
able to take a leadership role. 1
Ògémeọ̀pe, àgbọn, àkùkọ adìyẹ, ewúrẹ́,
obì, orógbó,ẹfun, osùn,ọtí, etc.
Àlàyé:
Ifá says there are a group of people who
may be going on a venture. Ifá says that
they should make offerings. It is the one
that makes the offering among them that
will be ahead of the rest of them.
ÒTURÙP Ọ̀ N MÉJÌ ẸSẸ̀ KEJÌLÁ

Alapandẹ̀dẹ̀ ló kọ́ ilé tán Ló kọjú rẹ
sódòòdò Kò kan omi bẹ́ẹ̀ni kò kan òkè Ó
wá kọjú rẹ̀ sì òdòòdò A dífá fún
Oyèpolú Ọmọ ìsoró ní ifẹ̀
Èyí ìyá r ẹ̀ fi sílẹ̀

Ni òun nìkan ṣoṣo lenje lenje Ìgbà tí
Oyèpòlu dàgbà tán Kò mọ ohun orò ilé
bàbá rẹ̀ mọ
Gbogbo ǹkan rẹ̀ wá dàrú

Ó wá obìnrin kò rí,
Bẹ́ẹ̀ ni kò rí ilé gbé
Ló bá méjì kún ẹ̀ẹ̀ta
Ó lọ oko aláwo
Wọ́n ní kí ó lọ sí ojú orórì bàbá rẹ̀ Kí ó
ma lọ júbà, kó ma tọrọ
Ìgbà tóṣe bẹ́ẹ̀ tán

Ní ó wá bẹ̀rẹ̀ sí í ní gbádùn ara rẹ̀
Chapter 12
Alápand ẹ̀dẹ̀ (a bird) was the one that

finished building her nest and turn the
entrance downward; It did not reach the
water neither did it reach the top.
But turn the entrance downwards.
Cast Ifá divination for Oyèpolú (a
name), the child of the Chief Priest at
Ifé, the one whose mother left him.
Alone by himself lying lonely in
loneliness.
After Oyèp ẹ̀lú got older heno longer

knew the tradition of his father"s
lineage. He was into total confusion.
He could not find a place or house to
live in.
He then added two plus three.
He went for a consultation with the Ifa
priest.
He was advised to go to his father"s
grave.
He should go there and pay homage.

After he began to enjoy his life;
His life began to be favorable.
He asked the initiates in heaven to come
and help him perform the rituals (Isẹ́rẹ́Ọ̀
run,Ẹ wábámi tún ọ̀rọ̀ yíṣe)
Ẹbọ:
Epo,ọti, obì, orógbó,ẹfun, osùn, àkùkọ-
adìyẹ, etc.
Àlàyé:
This is the story of someone who
became an orphan when he grew up. He
did not know the tradition of his lineage
because he did not know how to perform
his traditional rituals, his life became
very hard. Ifa says that the client should
go back to his or her ancestors" ways
before his or her life will be fulfilled.
They should study and go back to his or
her roots. He or she should pray to the
ancestors to teach him or her about life.
Thus, he sang:
Ìṣọ̀rẹ́ọ̀run ẹ wá bámitún ọ̀rọ̀ yíṣe.
The initiate in heaven come and fix his
ceremony for us. Omi la kọ́kọ́ ta sílè ni
àwa kò mọ̀.
(If it is water that we first sprinkle on
the ground) (We do not know) Ìṣọ̀rẹ́ọ̀run
ẹ wá bámitún ọ̀rọ̀ yíṣe.
Come and help us fix the rituals.
Epoń la kọ́kọ́ ta sílẹ̀ ni àwaọ̀ mọ̀
If it is oil that we put down first we do
not know.
The initiates in heaven come and fix the
ceremony for us. Etc. ÒTÙRÙPỌ̀ N
MEJI (ỌLỌ́ GBỌ́ N MÉJÌ) ẸSẸ̀
KẸTÀLÁ
Orógbó ni èso, b ẹ́ẹ̀ ni kò láwẹ́
Àgbáyùn abèso wẹ́rẹ́wẹ́rẹ́ lẹ́gàn
Ẹyẹ Alukùnrìn Abìyẹ lààmi lààmi
A dífá fún Gbẹ́ṣẹ́ẹ́ngìdí
Tí óń sunkún pé òun kò rọ́mọ bí
Wọ́n ní kí ó wá rúbọ
Ó gbéẸbọ Ó sì rúẹbọ,
Rírúẹbọ lóń gbeni
Kò rú, kò tú kíí gbènìyàn
Ẹ wá báni ní wówóóọmọ
Ẹnìkan kíí fẹ́ọmọ kù lẹ́yìnṣẹ̀ṣẹ̀ngìdí
Ọmọ wẹẹrẹwẹrẹ ní ilé aládi
Ifá ní kí a rúẹbọ, àgàn yíò diọlọ́mọ, ọmọ

re yio si po repete, sugbon ebo ni ki o
saaju
EBO RIRU: Eku, eja, obi, epo, eko,
ayebo adie, abo adie, ati koriki ew ifa
Chapter 13 The orógbó has seeds but
does not have a split. Agbayun has very
small seeds in the jungle.
The eye Alukunrin (a special bird) has
colorful feathers. Cast Ifá divination
teachings forṣẹ̀ṣẹ̀-gídí.
She was crying that she does not have
children.
They asked her to come and make

offerings.
offerings.
Making offerings pays.
Not making offerings does not pay.
Come and find us in the midst of
children.
One always finds children around
ṣẹ̀ṣẹ̀ǹgìdí.
There are always a lot of children at the
house of the black ants.
Ẹ bọ:
Eku,Ẹja, obì, epo,Ẹ̀ kọ, àyébọ̀-adìyẹ, abo
adìyẹ, and some Ifá leaves. Ifá says that
the client should make offerings for
blessing the children. Ifá says that there
is someone around the client who is
barren. The barren person will have
children. Her children will be a lot. But
he or she should make offerings.
ÒTÚRÚP Ọ́ N MÉJÌ (ỌLỌ́ GBỌ́ N

MÉJÌ) ẸSẸ̀ KẸ́ RINLA Bi arúgbọ́ kò sùn
A fiọwọ́ panu
Bí ògòsò kò sùn (ọmọge lóńjẹ́ ògòsò)
A sì fi ra ara wúrúwúrú
A dífá fún wọn lóde Àìgbọ́n
Ọgbọ́n á pa wọ́n lóde Àìgbọ́n Ifá dé

aláṣẹ ẹbọra abìṣe wàrà
Alaye
Ifá ní kí aṣọ́ra, kí a máa fi àìgbọ́n ṣe ara
wa lọṣẹ.
Ifá ní kí a máa sọ pé a gbọ́njù, kíọgbọ́n
àgbọ́njù máa baa pawá lára
ẸBỌ RÍRÚ:Ọ̀ pẹ̀lẹ̀ ni a ó fi bèèrè, Oun tí

aó fiṣe ìrúbọ rẹ̀.
Chapter 14 If an elder does not sleep,

he will use his hands to rub his stomach.
If a young lady does not sleep, she will
try to make up on her body. Cast Ifá
divination teachings for them at the town
of stupidity.
Wisdom will kill them at the town of

stupidity.
Ifa has arrived the authority, the spirit
that manifests so swiftly.
Ẹ bọ:
The client should be careful but not be
stupid. He or she should not play too
smart. The client could give offerings to
Èṣù to prevent negativity.
Ifá advises the client not to let stupidity
injure him or her in his life. One should
not play too smart because playing too
smart could be very dangerous.
ÒTÚRÚPÒ N MÉJÌ (ỌLỌ́ GBỌ́ N

MÉJÌ) ẸSẸ̀ KẸDÒGÚN Díẹ̀díẹ̀ nííṣee
sán
Kérékéré nííṣee dé
A dífá fún Àwòrò òòṣà
Tí óń re igbó-mọlẹ̀ lẹ́sin
Ó túbọ kí ayé
Ó sàn nígbà yí ó
Igba ni ewé àkìsàn
Kò sàì sànju tíẹ̀gbẹ̀rì
Ifá ní tí a bá níỌbàtálá kí a bọ́ kíákíá, bí

áo bá sì ní, a gbọ́dọ̀ gbàỌbàtálá, kí a siì
máa sín, kí a lè kúrò nínú ìyà àti ìṣẹ́ etc.
ẸBỌ RÍRÚ:
Kí a bọ Ọbàtálá, kí a máa sin Ọbàtáálá
kí a fiọ̀pẹ̀lẹ̀ bèèrèẹbọ èṣù.
Chapter 15
Little by little is the way we prevail.

Gradually is the way we arrive.
Cast Ifá divination teachings for Àwòrò
Òòṣà.
He who was going to the forest (Ìmọ́lẹ̀)
of High Priests Society on the horse.
It is time for the world to be suitable for

me.
It is the two hundred leaves of Àkísà, an
Ifá plant. It must be more befitting to me
than for the non-initiate.
Ẹ bọ:
The client should give offerings
toỌbàtálá. The babaláwo should use the
oplele to ask for what Esu will take e.g.
1 epo pupa, àkùkọ-adìyẹ, obì,ọtí,
orógbó, atare, etc.
Ifá says if the client has the òrìṣà
Ọbàtálá, he or she should give offerings
toỌbàtálá right away. If the client does
not haveỌbàtálá he or she should try to
receiveỌbàtálá from the client. After
that prosperity will come in the life of
the client. There will be no more
suffering and no more poverty.
ÌKA MÉJÌ ẸSẸ̀ KÍNNÍ Ìwọ ìka, èmi ìka

Dífá fún Ẹdun,
Oníwájú ọ̀pẹ,
Tí wọ́n ní kí ó rúbọ, Nítorí kí ó lè ríọmọ
bí
(Ifá ní kí eléyì rúbọ nítoríọmọ. Ifá ní

àgàn yíò diọlọ́mọ).
XIII. ÌKA MÉJÌ
Chapter 1
You are Ìka; I am Ìka,
Cast Ifá divination for the money, the
one that has a flat forehead. He was told
to make offerings sothat he or she can
have children.
Ẹbọ:
Client should make offerings to Osùn,
Oyin, Iyọ̀, Obì, Atare, Abo adìyẹ,
Ìrèké,Ẹ̀ wà. Àgbàdo etc.
Àlàyé:
so that he or she will have blessings of
children. Ifá says someone barren will
be blessed with children.
ÌKA MÉJÌ ẸSẸ̀ KEJÌ Ìbà rẹrẹ awo iná

Dífá fún Iná,
Ináń jẹ́ níràngún ọ̀tá,
Wọ́n ní kí Iná rúbọ,
Wọ́n yán ní gara epo
Iná rúbọ
Iná sì diẹni èèwọ̀
(Ifá ní òun yíò daọwọ́ lé eléyì. Ifá ní kí ó

rúbọ kí apáọ̀tá mọ́ káẹnití ó ni odù yíí).
Chapter 2
The cover at a distance Awo (priest) of

fire,
Cast Ifá divination teachings for the fire.
The fire was in the midst of enemies.
They told him (fire) to make an offering
of a gallon of palm oil. The fire made
the offering.
He then became someone to be
respected.
Ẹ bọ:
Obì, Orógbó, Atare,Ẹ̀ wà, Epo pupa; The
client should make offerings to Gbàngó.
Àlàyé:
Ifá says that he will make protection
over the client. The client should make
offerings so that enemies will not be
able to get the client down. He or she
may be surrounded by enemies.
ÌKA MÉJÌ ẸSẸ̀ KẸTA

Èjì kẹ́lẹ́wí Ológbò,
Dìfá fún ológbò,
Ológbò nṣòwò Àmúnbọ́
Abẹ́ẹ́rẹ́ mẹ̀wá, eku àtiẹja
Ológbò rúbọ
Àmúnbọ́ wá di èèwọ̀ fun-un
Ológbò kò mun àmúnbọ́ mọ́
(Ifá ní kí elèyí rúbọ nítorí àṣetì. Ifá ní

elèyíńṣe àṣetì Tàbí pé Ó mu àmúnbọ́, Kí
ó rúbọ, kí ó fí abẹ́rẹ́ rúbọ).
Chapter 3
Èjìò k ẹ́lẹ́wí (a name of a babalawo) of

the cat; Cast Ifá divination for the cat.
The cat was engaged in a of catch to
escape, e.g. whichever mouse the cat
catches usually escapes. Which means
the Cat is lossing.
Offerings of ten needles, Eku,Ẹa;
The cat made the offerings.
Catch to escape then become a taboo for
the cat.
The cat did not catch and lose them
anymore.
Ẹbọ:
offerings of needles. Eku,Ẹja, Epo, Iyọ̀,
Ọtí, Obì, Atare, etc.
Àlàyé:
offerings to avoid incompletion of
whatever he or she engages in. e.g. like
work, projects, plans, missions, etc.
ÌKA MÉJÌ ẸSẸ̀ KẸRIN Ìyá Alákàrà

Agbọ̀n Bàbáọmọ Àkàràngbasa, Dífá fún
Fọlárìn
Ọmọ Alaka
Tíẹsẹ̀ rẹ̀ kò tólẹ̀ nílé bàbá rọ̀
(Ifá ní kí elèyí rúbọ, kí ó lè jẹ́ ènìyàn
pàtàkì làwùjọ kí ó lè jẹ́ Olúọmọ nílé
bàbá àti ìyá rẹ̀).
Chapter 4
The mother that sells the bean cake in the
basket;
The father of the child who sells the
bean cake in the brass container. Even
the child himself or herself is elegant.
They cast Ifá divination teachings for
Fọlámí,
The child of Alákà.
The one who did not have much right in

his or her that he or she will be a
recognized and dignified person in a
crowd.
The client will be a responsible child
for the father and mother"s house.
Someone who will attract a lot of
respect.
Ẹbọ:
Offerings toỌ̀ rúnmìlà: 1 Obì, Atare,
Orógbó,Ẹyin adìyọẹ, Epo pupa. Pray for
dignity and respect.
Àlàyé:
Ọ̀ rúnmìlà and Ólódùmarè will give the
client all the things that will make him
recognized.
ÌKA MÉJÌ ẸSẸ̀ KÀRÚN Ìgbọ́nfìrì ló

dífá fún ọkọ̀
Tíí óń lọ ṣe aya Elébùté
Tí wọ́n ní ó wá rúbọ
Kí wọ́n ma ba tẹ́rì lọ́nà
(Ifá níẹnití odù yí yọ síń lọ sí ibìkan kí ó

rúbọ, kí ó lè dé ibẹ̀ láyọ̀ àti àláfià)
Chapter 5
Igb ọ́nfírí (a name) was the one that cast

Ifá teaching for the ship.
The ship was going to be married to the
shore.
She was asked to make offerings so that
they will not sink her on the way.
Ẹbọ:
Àgbọn, Oyin. Make offerings to Olókun;
pray to Olókun, Èkuru funfun, Èkuru Aró,
Òdòdé, etc. Àlàyé:
Ifá predicted that the client who has this
Odù is going on a journey. He or she
should make offerings so that he or she
will arrive to the destinations in peace.
The client should pray so that she or he
does not perish in a venture. He or she
does not go down or get sick like the
ship that sinks in the ocean or the shores.
ÌKA MÉJÌ ẸSẸ̀ KẸFÀ Ọká eku rọ̀bọ̀tọ̀

Ó fi ìrù rẹ̀ bó lẹ́nu Dífá fún oníkànmògún
Ọmọ Akáhóróbó wọ inú ẹtù Tí wọ́n ní kí
ó rúbọ, Nítorí àrùn inú.
(Ifá ní kí elèyí rúb ọ, kí ara rẹ̀ lè yá, Ifá

ní aláìsàn kan nìyí, Ifá sì ní kíẹni ààrùn
inú báń dà láà mún kó rúbọ nítorí
The rat that folds itself (roboto) in a
round form.
It tucks its tail inside;
Oníkànmògún, the child that squeez itself
to go inside of the deer. They told him to
make offerings because of the sickness
of the stomach.
Ẹ bọ:
The client should seek for herbal and
medical help. Efforts have to be made to
stay alive and healthy. The client should
make offerings toỌbalúayé and Ọ̀
sanyìn.Ẹwa, or Eere, Epo pupa,Ẹfun,
Osùn, Obì, Orógbó, Atare,Ọtí and Ifá
leaves.
Àlàyé:
offerings so that he or she can remain
healthy. Ifá says that the client could be
sick or have someone that is sick around
him or her.
Ifá says there is someone who might be
having some sort of stomach problems
or internal disease. He or she should
make offerings including medical and
herbal treatment so that the sickness can
completely go away.
ÌKA MÉJÌ ẸSẸ̀ KEJE Pààrọ̀ Pààrọ̀

Dífá fún olókun àléélù Ní jọ́ tí ikú lóun
yíò pa àléélù Ikú tó bá lóun yíò pa léélù
Pààrọ̀, Pààrọ̀,
À bá fi odidi eku ṣe pààrọ̀ Àrùn to bá

lóun yíòṣe àléélù Pààrọ̀ Pààrọ̀
A bá fi odidi eku àléélù Pààrọ̀ Pààrọ̀,
A bá fi odidi eku pààrọ̀
(Ifá ní kí a rúb ọ, nítorí Ikú, kí a fi odidi
eku pààrọ araẹni lọ́wọ́ ikú, àrùn òfò àti
ibi gbogbo). Exchange, Exchange.
Cast Ifá for the Goddess of the sea
Aleelú (aliasỌlọ́dún) On the day that
death decided to kill Olókun;
Exchange; exchange.
We have used a whole rat in exchange.
The sickness that planning to kill Aleelú,

Exchange, exchange.
Loses the plan to come in to the life of
Aleelú Exchange, exchange
Ẹ bọ:
Make offerings toỌ̀ rúnmìlà and
Ọbalúayé. Eku,Ẹja, Obì, Orógbó, Atare,
Epo pupa. The client Chief Priest should
ask what Ifá wants to take for offerings.
Client should also prevent himself or
herself from sickness and diseases. Be
careful and be watchful.
Àlàyé:
Ifá says that the client should use a rat in
exchange for disease and sickness and
loses all negativity.
ÌKA MÉJÌ ẸSẸ̀ KẸJỌ Jẹ́ ki n fì ìdí hẹ́

Ló dífá fún àgbàà
Ó ń lọ ré gba igbó lọ́wọ́ onígbó Jẹ́ kiń fi
ìdí hẹ́,
Ló dá ifá fún ìjòkùn
Ó ńlọ gbaọ̀dàn lọ́wọ́ọlọ́dàn Jẹ kiń fì ìdí

hẹ́,
Ló dífá fún kòkéré-Ðselé Tí óń gbógun
lọsí òdeỌyọ Jẹ́ n fìdí hẹ́
Ló dífá fún èpà
Ó ńlọ gba póro lọ́wọ́ olóko Wọ́n ní kí
wọn ó rú ẹbọ, Wọ́n gbẹ́bọ, wọ́n sì rúbọ
Àgbàáṣe bí eré
Ó gba igbó l ọ́wọ́ onígbó Ìjòkùnṣe bí eré

Ó gbaọ̀dàn lọ́wọ́ọlọ́dàn Kékeré Ðṣeléṣe
bí eré Ó gba òdeỌ̀ yọ́ lọ́wọ́Ọlọ́yọ̀
Ẹ̀ pàṣe bí eré
Ó gba póro lọ́wọ́ olóko Kínniẹ̀pà fi tú
ebè ká o Ọmọ yọyọ lẹ̀pà fi tú ebè ká
Ọmọ yọyọ
Chapter 8
“Let me hand here “: e.g. sit with one
side of the buttocks. Cast Ifá divination
for Àagbà (a plant)
He was going to take over the forest
farm from the owner of the forest. Let me
hang there.
Cast Ifá divination for Òjòkùn. He was

going to take over the plains. From the
owner of the plains; From the owner of
the plains. Let me hang there.
Cast Ifá divination for Kekere-Nsele

He was taking a war toỌ̀ yọ́.
Let me hang there.
peanuts, he was going to take over the
path between ridges from the farmer.
They were all told to make offerings.
They listened and made the offerings;
Àgbàá gradually took over the forest
from the owner of the forest.
Ìjokùn acted gradually, took over the

plains from the owner of the plains.
Kekere Nsele gradually took overỌ̀ yọ́
from the Aláàfin, the owner ofỌ̀ yọ́.
The groundnut gradually took over the

path away from the farmer.
What did the groundnut use to scatter the
ridges of the farm?
It was a lot of children (the groundnut
seeds) that the groundnut used to cover
the ridges of the farm.
Ẹ bọ:
Perseverance. Consistency. To be able
to insist and take control. Offerings to
Èṣù. Epo pupa, Iṣu,Ọ̀ gẹ̀dẹ̀, Obì, Atare,
Orógbó, Àgbàdo,Ẹ̀ wà.
Àlàyé:
Ifá speaks of being able to take over a
situation. Taking control. The gift of
being able to take control of a place, a
job, a town, a country. If the client
makes offerings he or she will be given
the blessing to be a head and to be in
control. Ask the groundnut to take over
the farm from the farmer.
ÌKA MÉJÌ ẸSẸ̀ KESAN Ẹlẹ́mọkà,

Àjànamọkà
Ọ̀ wáránkàkà, ewé àgbọn ò ro Kàkà kó
ro lẹ́yọ
Líle ni óń le bí Oníkààmògún nifá Wọ́n
tẹ Àró Ìkà nífá
Wọ́n tẹ ọ̀dọ̀fin Ìkà nífá Àró Iká kíí jábó
Ọ̀ dọ̀fin Ìká kíí jájà
Ọ̀ dọ̀fin ìká kíí jágbó

Oníkanmògún kí jẹ òbúkọ
Ó ń ká mí lọ́gẹ̀dẹ̀
Ó ń ká mi láwùsá
Bí wọ́n pé kí ó mọ ka a
Ó ka a,
Ìyá láláákágun
Èyí tí wọ́n ń pè ní àkààkààgbásá Tíí bá
wọn gbé àkààkà Òkúta ……………..
ìkókùn ní ìpóóyí kájà ó pòòyì ká
ó bá wọn níbi tí
wọ́n gbéń fi oríọká họmú
Alaye:
Ifá ní yíò, aó níọlá dandan, ifá ní gbogbo
ilé àti wá ní yíò jẹ owó,ṣùgbọ́n kí a sọ́ra
fún èèwọ̀, kí a sì ri wípé a tẹ ifá àti
bẹ́ẹ̀bẹ́ẹ̀ lọ.
Ẹbọ rírú: eku,ẹja méjì, ìgbín méjì, àyébò
adìẹ, àkùkọ adìẹ. A rúbọ ifá ni o.
Chapter 9
Ẹ lẹ́mọkà, Àjàmọkà, (name of a priest)

Ọ̀ wàrànkàkà; (expression of the
tonelessness of the coconut leaves) The
coconut leaves did not get soft;
Instead of getting soft, they continue to
be touched like the neck of a porcupine;
They were the Awos that initiated
Oníkàmògún.
They initiated the Arò (A chief) of Ìkà
into Ifá.
They initiated theỌ̀ dọ̀fin, a chief.
The Àró of Ìkà does not eat the ram.

TheỌ̀ dọ̀fin of Ìkà does not eat dog.
Óníkàmògún does not eat the goat.
He was plucking my banana;
He was plucking my awùsá (an African
wild fruit)
If they say he should not pluck them,

He plucks them.
The mother of Lalakagun whom they
called Àkààkààgbàsà. He who helped
them to carry akaaka Òkùtà.
Ìkokùn (a name) was the one that roams
around the town.
He found them where they were using

the head of the python to scratch the
nose.
Ẹ bọ:
Eku,Ẹja, Ìgbín, Àyébọ̀ adìyẹ, Àkùkọ
adìyẹ. The client should ask the priest to
pray for him or her in front of Ifa.
Àlàyé: Ifá says that we will be

prosperous by all means. Ifá says there
will be money in all of our lives. But the
client should be careful of his or her
taboos. The client should become an Ifá
initiate.
ÌKA MÉJÌ ẸSẸ̀ KẸ̀ WÁ Igún aṣọ níí forí

girán jogún ilé Gbòbíyà nii dàbíẹran
òwu A dífá fún oníkànámọ̀gún Ọmọ
akáwórókó inú ẹtù Níọjọ́ tíń sunkún
Wípé òun o rí Obìnrin f ẹ́ Wọ́n ní kí ó
rúẹbọ
Ó sáré gbéẹbọ, ó si rú ẹbọ Àṣé rírú ẹbọ
ní gbeni
Àìrù kíí gbènìyàn
Ìkà níẹ wáá bá ni
Ní wọ́ọ́wọ́ ire aya
……… Ifá ní kí a rúbọ, kí a le ríọkọ tàbí

ìyàwó, ifá yí ní áńsọ̀rọ̀ nípa bí aoṣe ní
ìyàwó,ẹbọ ní kí a rú, kí a le ní ìyàwó
tẹni.
ẸBỌ RÍRÚ:
Eku,Ẹja, epo,ẹkọ, obì, abo adìẹ, tí ó bá
wu ènìyàn lọ́jà ní áo fí kún ẹbọ náa pẹ̀lú
owó awo.
Chapter 10
It is the vultures like clothes that inherit
the house. It is the guinea worm that
looks like a string.
Cast Ifá divination for Oníkààmògún.
The child of the one that crawled into the
inside of the deer. Then he was crying
that he did not have a wife.
He listened to the advise and made the
offerings. And so making offerings is
fitting.
Ìkà says, come and find one in the midst
of wives.
Ẹ bọ:
Eku,Ẹja, Epo pupa,Ẹ̀ kọ, Obì, Abo adìyẹ.
The hen that one likes at the children"s
market will be the offering plus Owó
Awo.
Àlàyé:
offerings so that he or she can find an
opposite sex partner. Ifá says that the
client might be having difficulty in
finding a husband or a wife. If the client
makes the offerings his or her partner
will come.
ÌKA MÉJÌ ẸSẸ̀ KỌKÀNLÁ Ajá

gbógbóógbó lóko
Igbee wọn kò délé
Apàjùbà kò mọ ilé orò
Ojú aboyún kò tóọlẹ̀ ińún rẹ̀ A dífá fún
òkè, tííń bẹ láarín òsíírí
Tíí ń bẹ láarín ọ̀tá Òkèń bẹ láarín ọ̀tá Ó
le gbọnyin gbọyin
……. Ifá ní kí a rúbọ, ifá ní àarín ọ̀tá ni

a wà,ṣùgbọ́n kí apá wọn o mọ báá ká
wa, kí a dúró, gbọnyingbọnyin bí tí òkè
ni á dára, bí a bá kúrò níbẹ̀ síbẹ̀ ibi náà
wọn yíò máa yọwá lẹ́nu.
ẸBỌ RÍRÚ:
Eku,Ẹja,Ẹkọ, epo, àkùkọ ìséta, á ó
gbéọbẹ̀ náà fún èsṣù àti òkè.
Chapter 11
The dog snarled for so long in the forest.

But his barking could not reach the
house.
The cultivator of the farm does not know
the sacred ground of Orò (an òrìṣà) The
pregnant woman cannot see the bottom
of their pregnant stomach.

mountain, which was in the midst of
enemies. He was in the midst of
enemies.
Òkè was in the midst of stones and he
stood so strongly.
Ẹbọ:
Eku,Ẹja, Epo pupa, Obì, Àkùko for
victory over enemies. Offerings to Èṣù
and Òkè.
Àlàyé:
offerings. Ifá says that he or she is in the
midst of enemies. But they will not be
able to get the client down if he or she
makes offerings. One should be firm like
the mountain. If not, the enemies will
continue to work against the client.
ÌKA MÉJÌ ẸSẸ̀ KEJÌLÁ

Ẹ̀ ẹ̀yàn wèrèwèrè a ta ìyèré
Èèyàn ràdìràdì a ta àdí
Èèyàn bíí wèrè
Níí bá wèrèè pàdé
A dífá fún oníwèèrè
Wípé kí ó m ọ́ báaṣe déédéé ikú-ojúọ̀nà

Kò sí ìyàtọ̀ nínú aláìrúbọ
Àtàwọn tí kò tètè rú
Rírúẹbọ ní gbènìyàn
Aìrù kíí gbènìyàn
Oníwèèrèẹe bẹẹ ó bá ikúú lọ
Alaye:
Ifá ní kí a tètè rúẹbọ bàyí, kí a máṣe fí
falẹ̀ bíí tí Oníwèèrè, ifá ní tí a bá fẹ lọ
ibìkan ifá ní kí a rúbọọ nítorí ibi ojúọ̀nà
ẸBỌ RÍRÚ:
Eku,Ẹja, obì, epo, àkùkọ pẹ̀lú ewé ifá.
Chapter 12
Ẹ̀ yan wẹ́rẹ́wẹ́rẹ́ a la ìyèré (a crazy

person sells Ìyèró, a special seed in a
Yorùbá farm) Ifá is playing on the
sound, e.g. like a rhyme or rhythm.
Ẹ̀ ẹ̀yàn ràdìràdì a ta àdí. Some one dirty
will sell palm kernel oil.
Someone crazy usually meets another
crazy person.
crazy person.
Advise not to be in the way of death.
There is no difference between someone
who did not make offerings. And those
who make their offerings late, make
offerings fitting in one"s life.

The crazy person gradually went with
death.
Ẹbọ:
Eku,Ẹja, Obì, Epo pupa, Àkùkọ plus
some Ifá plants or leaves.
Àlàyé:
Ifá says the client should make his or her
offerings. Ifá says if the client is going
somewhere he or she should make
offerings to avoid negativity on the way.
ÌKA MÉJÌ ẸSẸ̀ KẸTÀLÁ Ọ̀ rọ́pọ̀ mẹ́ta
ilé ìlá
Ọjọmọ odò
Mẹ́ta dé ilé, mẹ́ta kò dé ilé Ọ̀ pẹ kékeré
ilé ìrojo abiẹnu rójorójo A dífá fún wọn
ní ìlá Bẹ̀sán Níọjọ́ tíọba wọn wọ ilé èjì
(ó kú) Wọ́n ní kí wọ́n lọ mún erin wá Kí
wọ́n wá fi rúẹbọ,
Gbogbo àwọn ọdẹ ìlúṣe tí Ahun ni òun
yíòṣe e.
Ó mún gbogboǹkan tẹ́nu jẹ Ó lọ gbe bá
erin
Nígbàtí erin tọ wò ó dùn
Ahun ní òhun tí ìwọ erin yío máa jẹ Ni
èyí bí o bá dé ilé
Tí wọ́n bá tí fíọ́ jẹ Ọba
Nítoríọba ìlú ìlábẹ̀sán kú
Ìwọ ni wọ́n sì fẹ́ fi jẹ Ọba
Nígbàtí erin gbọ́ èyí
Inú rẹ̀ dùn, ó sì tẹ̀lé anun
Ahun wáń kọrin pé:
A ó mérin jẹ ọba sekurebebebe
A ó mérin jẹ ọba sekurebebe
Bàyí ni ahun bẹ̀rẹ̀ sí kọrin títí àwọn
méjèèjì fí wọ ìnú ìlú Nígbà tí wọ́n wọ
inú ìlú
Tí àwọn ará ìlú kọọrin
Nígbàtí wọ́n rí erin,
Wọ́n pariwo yéè,ẹ̀rù sìba erin
Gbùgb ọ́n ahun da níọkàn le pé

O kò ri bí inú àwọn ará ìlúṣe dùn láti ríọ
Gbùgbọ́n kí erin àti ahun tó wọ ìlú Ni
àwọn ará ìlú ti gbẹ́ọ̀fìn sílè derin Gẹ́gẹ́bí
ahun ṣe kọ́ wọn
G ẹ́gẹ́bí ahun tiṣe kọ́ wọn
Kí ó tó lọ mun erin wá nínú igbó
Nígbàtí erin wọ ìlú, àwọn ará ilú tẹ́ẹní
sí oríọ̀fìn náà; Wọ́n sì ní kí erin jòkó lé
lórí
Nítorí orí ìtẹ́ ni ó níláti jòkó lé,
Tí ó bá ti f ẹ́ jòkó
Bí erin ṣe fẹ́ jòkó ni ó jìn sínú ọ̀fìn
Tí ó sì subú sínú ọ̀fìn pẹ̀lú
Nígbà tí wọ́n ripé erin ti subú sínú ọ̀fìn
Tí ó sì subú sínú ọ̀fìn pẹ̀lú
Nígbà tí w ọ́n ripé erin ti subú sínú ọ̀fìn

Wọ́n kó igi kó kùmọ̀
Wọ́n lu erin pa sínúọ̀fìnńáà
Bàyí ní àwọn ará ìlú ìlábẹ̀sán
Fi erin rúẹbọ sí ìlú wọn
Pẹ̀lú ìrànlọ́wọ́ ahun tí ìlú wọn sì bẹ̀rẹ̀ sí
ní tòrò
ÀLÀYÉ
Ifá ní kí a rú ẹbọ kí a máa ba jìn síọ̀fìn kí
orí lè gbé wa dé ibi rere, kí a lè rí
olùránlọ́wọ́. ifá níẹnití a kò kà sí ni
Olùránlọ́wọ́
ẸBỌ RÍRÚ: Patéréẹbọ ni a o rú níbẹ̀,

orísirísiǹkan ni óń jẹ patere.
Chapter 13
The three-way road to Ilá (an ancient

Yorùbá town)
They are clear. Three reach the house.
Three did not reach the house.
The small palm tree of the house of Ìròjò
has a rojo-rojo (expression of something
that hangs). They cast Ifa divination for
them at Ilà Bẹ̀sán.
The day that their king entered the house

of death. They said to them to go and get
an elephant.
They should make an offering of the
elephant.
All the hunters in the town were unable
to get an elephant.
The turtle said that he will do it (get an

elephant)
He gathered all edible things that the
elephant likes. He took them to the
elephant. When the elephant tasted all
the food, they were very sweet.
The turtle told the elephant that that is

the food that will be eaten if he follows
him to town. Afterwards they made him
king;
Because the king of the town Ìlábẹ̀sán
has died.
And they had to choose you to be their
king.
When the elephant heard the news he

was happy and he followed the turtle.
The tortoise began to sing for the
elephant on the way to the town; “A O
mérin J"ọba,ṣekùrẹbẹbẹbẹ”
We will make the elephant the king
ṣekùrẹbẹbẹbẹ.
A O merin J"ọ baṣekùrẹbẹbẹbẹ.

This is how the tortoise was singing
until they get into the town; After they
entered the town, the town people joined
in the song.
When they saw the elephant they shouted

in surprise.
The elephant was scared. But the turtle
told the elephant not to worry. The town
people had dug a trap for the elephant.
As the tortoise had instructed them

before he went to get the elephant to
come into the town. When the elephant
got into town, the town people laid a mat
on the hole that they had dug for the
elephant. They told the elephant that
there was a throne they had made for him
as the king and he has to sit on that
throne.
As the elephant tried to sit on the throne

he fell in the trap that they had made for
him. When the town people saw that the
elephant had fallen in the trap they dug
for him. They went and got rods like
baseball bats and sticks.
They beat and killed the elephant in the

trap. This is how the people of the town
Ilabesan used the elephant as offering for
their town.
With the help of the elephant their town
began to be peaceful.
Ẹbọ:
Patẹrẹ (all kinds of food) platter and
Owo Awo.
Àlàyé:
offerings so that we do not fall in a trap.
And also so that our head will lead us to
the right place for us in life. If the client
makes offerings he or she will get
helpers in life. It could be someone that
we do not expect will help us in life.
ÌKA MÉJÌ ẸSẸ̀ KẸRÌNLÁ Ìwọ ìka, Èmi

ìka, adífá fún
Ẹdun oníwájú ọ̀pẹ tí wọ́n ní kí
Ó rúbọ nítorí kí o lè ríọmọ bí
ÀLÀYÉ:
Kíẹni tí ifá yí yọ sí rúẹbọ nítoríọmọ. Kí
onítọ̀hún lè ríọmọ bí láyé. Ifáṣọ ìtàn
Ẹdun ti kò ríọmọ bí tí ó tọ àwọn
Babaláwo lọ .. Wọn ní kí ó rúbọ, Ẹdun
gbéẹbọ. ÓrúẸdun sì bíọmọ lọ́pọ̀lọpọ̀
ẸBỌ/ ỌRẸ
Abo Adìye,Ọ̀ gẹ̀dẹ̀, Isu, Obì Orógbó
Atare Epo Pupa,Ọtí, Oyin, Rú Ẹbọ FúnỌ̀
sun Ọlọ́mọyọyọ.
Chapter 14
You are Ìká, I am Ìká. Cast Ifá divination

for Ẹdun that has a flat for head. She was
told to make offerings so that she will be
able to bear children in life. Ẹdun
listened to the advice.
Ẹbọ:
The client should make offerings of
chickens, cook plantain and yam for
people to eat; Obì, Orógbó, Atare, Epo
pupa,Ọtí, Oyin. Theẹbọ goes toỌ̀ sun.
Àlàyé:
Ifá says that the person who gets this
Odù in consultation should makeẹbọ so
that he or she can have children in the
world. Ifá tells the story of the monkey
that did not have children. He went to
the babaláwo to inquire what he could
do. The monkey was told to make
offerings and that he will have children.
He made the offerings and had a lot of
children. The client who has consulted
Ifá will have children if he or she makes
offerings.
ÌKA MÉJÌ ẸSẸ̀ KARÙNDÍNLÓGÚN

Ọká eku róbótó, ó fi ìrù rẹ̀ bo lẹ́nu
Adífá fún Oníkamògùn ọmọ akáhóróbó
wọ inú Ẹtù
Tí wọ́n ní kí Ó rú ẹbọ nítorí àrùn inú
ÀLÀYÉ:
Ifá sì wípé kíẹnití tí ó dá ifáṣọ́ra fún
àrùn inú. Kí olúwa rẹ̀ṣọ́ra fún àtẹnujẹ tí
ó lè fa àrùn inú. Bí ènìyàn bá jẹ eku tí óń
jẹ Ẹja kí Óṣọ́ra nítorí elèyí tí kò ní bá
inú olúwa rẹ̀ mu.
ẸBỌ RÍRÚ:
1, Eku, Eja, Orógbó,Ọti Epo pupa, Iyọ
Gbọ́ra fún Ónjẹ
Chapter 15
The rat coiled up and hid his tail.

Cast Ifá for Oníkàmògún the child of the
one who coiled up to go inside of the
antelope. He (the antelope) was told to
make offerings because of stomach
sickness.
Ẹbọ:
1) Be careful of old or bad food. Stay
away from fast food or overly sweet
food. Watch out for food poisoning.
2) Offerings of Eku,Ẹja, Orógbó,Ọtí,
Epo pupa and Iyọ̀.
Àlàyé:
the babaláwos should be careful of
stomach disorders or sickness. He or she
should be careful with choice of food.
Ifá expresses in the Odù how the client
can get sick from something that goes
into the stomach. Stay away from food
that produces a lot of gas like beans and
artificially made food.
ÌKA MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN

Ìgbọ̀nfitì ló dá fúnỌkọ̀ tí Óńlọ ṣe aya
Elébùté
Wọ́n ní kí Ó rú ẹbọ kí wọn ma ba tẹ̀rí ì
ní ojú ọ̀nà.
ÀLÀYÉ:
Ifá sọ wípé kíẹnití ifá yí yọsiṣọ́ra nítorí
ibi tí oní tọ̀húnńlọ kí wọn ma báa tẹ̀rí
níbẹ̀. Kí onítọ̀hún má ba pàdánù.
ẸBỌ/ỌRẸ
1, Eja abori, Igbá tàbí Akerègbè, Àwúre
àṣeyorí. Pẹ̀lúọṣẹ dúdú.
Chapter 16
Igbónfitì was the one who cast Ifá for

Okò, the boat.
She was going to be married to Elébùté,
the sea port.
She was asked to make offerings so that
she will not drown in the sea. She
listened and made the offerings.
The boat was able to stay afloat.

Ẹbọ:
Ẹja aborí, igbá, Akerègbè, Soap for
victory.
Àlàyé:
Ifá is going on a journey. He or she
should make offerings so that the journey
will be successful. Ifá used the example
of the boat that goes on long journeys on
the sea but in the end returns to the sea
port with merchandise and new things.
Ifá predicted that if the client makes
offerings he or she will be able to go on
the journey and come back with success.
The client will travel far away from his
or her home but will ultimately return
back to rule a nation. He or she will
prosper if employed as a seaman,
fisherman or ship chandler.
ÌKA MÉJÌ ẸSẸ̀ KẸ́ TÀDÍNLÓGÚN Ìyá

Alákàra agbọ̀n, Bàbáọmọ Alákàra idẹ
Ọmọpápá Àkàràngbàsá. Adífá fún
Fọlárìnọmọ Alàká
Tíẹsẹ̀ rẹ̀ kò tó ilẹ̀ nílé Bàbá rẹ
ÀLÀYÉ:
Ifá sọ wípéẹnití Ifá yọ sí kò níẹsẹ̀ ní ilé
bàbá rẹ̀. àwọn yòkú kò fun onítòhún ní
àyè láti ní ipò ní ilé Bàbá rẹ̀. Ọnítọ̀hún
lè jẹ́ọmọ ọba tàbí Ìjòyè. Kí Ó rúẹbọ kí
ólè bá ní ipò ní ìdílé Bàbá rẹ̀.
ẸBỌ/ỌRỌ
1, òbúkọ kan, àkùkọ adìẹ kan, eku,ẹja,
epo pupa, iṣu,ọ̀gẹ̀dẹ̀ àti owó awo.
Chapter 17
The mother that sells her beancake in the

basket.
The father of the child with the brass
cake.
The child even has a big basket.
They cast Ifá for Fọlárìn who was the
child of Aláká who was precluded from
the affairs of his father"s house.
Ẹbọ:
Òbúkọ kan, Àkùkọ adìyẹ kan, Eku,Ẹja,
Epo pupa, Iṣu,Ọ̀ gẹ̀dẹ̀, and Owó.
Àlàyé:
Ifá predicted that the client is from
aristocratic family or of ruling house
which as a result of the death of his or
her parent is precluded by his or her
brothers and sisters from participating in
the management of his or her paternal
affairs. The client should make offerings
so that the people can respect him or her.
The client should prevent losing his or
her birthrights.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KÍNNÍ
Òkèlè gerere má y ẹ̀
Dífá fún wọn ní Ìbàdàn
Lọ́jọ́ tí adéọba wọn sọnù
Tí wọ́n ní kí wọ́n ránṣẹ́ sí
Babaláwo ìró ní ìjọmu
Kí ó fiọ̀pẹ ọmọ rẹ̀ ránṣẹ́ sí wọn Láti tún

Ìbàdàn ṣe
Ifá ní kí elèyí rúbọ; kí ó lè ríǹkan rẹ̀ tó
sọnù, kíǹkan tó bàjẹ́ lè dára, kí ó mọ̀ sì fí
ibi sú olóore.
XV. OSE MEJI
Chapter 1
The scoop of food in hand,

Cast Ifa divination teachings for them in
Ibadan, on the day that the crown of their
king got lost; They were told to send for
the babalawo of Ijomu so that he could
send them the ikin of Ife that belongs to
his son,
so that they can use it to fix Ibadan.
Ebo:
Obi, orogbo, atare, oti, epo pupa, osun,
efun, owo awo.
Alaye:
Ifa says that the client should make
offerings so that he or she can find
something of his or her that has been
lost. Also that something which was
spoiled can be fixed. The client should
not be ungrateful.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KEJÌ Ìmọ́mọ̀sùn gbajà

gìrìgìrì
Dífá fún Ire
Tííṣe Awo Olódùmarè
Tí wọn ní Olódùmarè kò ní fún
níǹkankan Tí ó fí dorí kọ Òde Ìjọmu
Ifá ní kí elèyí rúbọ; kí o lè rí Ìrànlọ́wọ́

lọ́dọ̀ẹnití wọ́n jọ ń sisẹ́.
Chapter 2
Imomosan took over the market place in

haste;
Cast Ifa divination teachings for Ire
(goodness)
Who was the Awo of Olodumare.
They said Olodumare will not give him
anything till he headed to Ijomu.
Ebo:
Edible foods. Obi, Orogbo, Ewa,
Agbado, epo pupa, oti.
Alaye:
Ifa says that the client should pray and
make offerings so that help will come
for him or her from an associate.
Prosperity and goodness will come into
the life of the client.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KẸTA Ọ̀ kánjúwà bu

Òkèlè
Ojú rẹ̀ lami
Dífá fún ará Ìbàdàn
Tí wọ́n níẹbọ
Ni kí wọn rú, kí wọn lè kú sílé wọn
Ifá ní kíẹnitó dá ifá yí í rúbọ, kí ó mọ

báa kú sí àjò. Ifá ní kí ó padà sílé lẹ́hìn
òwò tí óń ṣe ní ìdálè.
Chapter 3
The greedy person took and swallow a

large scoop of food;
His eyes tears,
Cast Ifa divination for the people of
Ibadan.
They were told to make offerings so they
will die in their own house when they
die and not on the street.
Ebo:
The Chief Priest should use the Opele to
find out the offerings.
Alaye:
offerings so that he or she will not die on
a journey or in another place besides his
or home. Ifa says that if the client is in a
different town from where he or she was
based. He or she should go back home
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KẸRIN Oko Awo wọn

lóde kòso
Ló dífá fún ún wọn lóde kòso Ẹ̀ wọ̀n dá
gójogójo kanlẹ̀
A dífá fún fún òrófó
Tííń ṣawo r"òde Ìbàdàn
Ẹ bọ ní wọn ní kóṣe
Òrófó mọ̀ mọ̀ dé o
Awo òde Ìbàdàn
Arúgbó awoẹ gbaọ̀pà té
Ifá ní kí a rúbọ, kíǹkan tí a fẹ lóṣe ní

ìdálẹ̀ lè dára
Chapter 4
Oko is the Awo of Koso;

Cast Ifa divination for them at Koso;
The chain drops all the way down.
Cast Ifa divination for Orofo (Sierra
Leonean green fruit pigeon)
He was going on Ifa practice venture to
Ibadan.
An elder priest takes the walking stick.
Orofo has arrived the chief priest of
Ibadan
If you come across an elderly priest,
give him a walking stick to support
himself.
Ebo:
Oyin, obi, atare, orogbo, etc.
Alaye:
Ifa says to make offerings so that
whatever the client is going to do on a
journey will be favorable.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KÀRÚN Ó ṣe kálẹ ó

gba ogójì
Ó na wàjà ó gba ogóta
Tòun lasán;
A dífá fún Àkéekée
Tí yíò fìrù ṣẹ́gun ọ̀tá rẹ̀.
Ifá ní òun yíò jẹ́kíẹnití ó dá ifá yí yò sì
ìṣẹ́gun ọ̀tá rẹ.
Chapter 5
He took the walk and received forty; He

stretched and received sixty;
He said he doesn"t do his act for
nothing. Cast Ifa divination for the
scorpion– He who was going to use his
tail to defeat his enemies.
Ebo:
Akuko adiye, obi, atare, orogbo
Alaye:
Ifa says that with prayers and offerings
he will let the client have victory over
his or her enemies. There will be victory
in the life of the client. He or she will
have the weapon to have victory.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KẸ́ FÀ Ká gba ojú ilé

wọlé
Ká gba èbùrú jáde
Dífá fún Abíyámọ
Èyí tóń lọ nájà èjìgbọmegùn Wọ́n ní kí ó
wá rúbọ
Ó sì gb ẹbọ níbẹ, ó rúbọ; Ó ni ifá àwa

kọjá òlòromòdie Ọ̀ tọ̀tọ̀ ènìyàn
Làwań je lẹrù ní ilẹ̀ tiwa
Ifá ní kí a rúbọ pé a fẹ́ lọ sì ibìkan; kí a

lèrí ibè bọ́. Ifá ní kí a fiọmọ fún ifá lójú
odù yí.
Chapter 6
To take the front entrance of the house
into the house; To take the back of the
house out of the house, Cast Ifa
divination for the nursing mother.
She was going to the market of
Ojugbomekun. She was told to make
offerings.
She listened to the advice and made the

offerings.
She said her Ifa passes the type that get
baby chicks for payment; It is the whole
human being. It is the whole human
being. That we get for a reward in our
own house.
Ebo:
The Chief Priest could use the Opele to
ask what offerings should be made
however adequate preparation
should be made before the client goes on

the venture.
Alaye:
Ifa predicted that the client is going on a
venture. He or she should make offerings
so that the trip will be
favorable so that he or she will bring

prosperity back from the trip.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KEJE Òsùká rìbìtìọrùn

ọ̀pẹ
A dífá fúnọ̀rúnmìlà
Ifáń lọ gbé Mọ́kere-mògún níyàwó;
Mọ́kere-mògún, aya awo
Mọ́kere-mògún aya awo
Ọ kọ mí ẹ̀là ìsòde
Ẹ̀ là ìsòde ló gbé mọ̀kere-mògún níyàwó
Mọ́kere-mògún aya awo
Ifá ní kíẹni tó dáfá rúbọ; nítoríọjọ́

ìgbéyàwó tàbíọjọ́ ìnáwó tí a dá sọ́nà. Ifá
ní obìnrin kan nìyí ìyàwó ifá ní
Chapter 7
Osuka ribiti Orun Ope (a pad wrap
around the neck of the palm tree) Cast
Ifa divination for Orunmila.
Ifa was going to get married to
Mokeremogun.
Mokeremogun, the wife of the initiate.
Mokeremogun the wife of the initiate.
“ Ela Isode My husband (alias of
Orunmila)
“ Ela Isode “ was the one that took
Mokeremogun for a wife; Mokeremogun
the wife of the initiate.
Ebo:
The chief Priest should prescribe the
offerings.
Alaye:
The client should make offerings
because he or she is preparing for an
occasion. The occasion will be very
successful and everybody will be happy.
The occasion could be a wedding or
naming ceremony. Everything should go
well for the client with a little offering.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KẸJỌ
Ó ṣe kéle ó pa ogún
Ó na wàjà ó pa ogójì
Nígbà kú gba mọ́ Dífá fún àkééké
Èyítí ó fìrù ṣẹ́gunọ̀tá rẹ, Ẹbọ ni wọ́n ní kí

óṣe Ó sì gbẹbọ níbẹ̀ ó rúbọ; Ó gbẹ́rù, ó
tẹrú
Kò í pẹ́ o, kò jìnnà Ẹ wá báni lárùṣẹ́gun

Ifá níẹni tódù yí yọ sí yíòṣẹ́gunọ̀tá ẹ̀,
ṣùgbọ̀n kí ó rúbọ kò rúbọ dáda. Ifá ní
òun yíò dá owó léẹni tí odù yí yọ sí.
Chapter 8
He breaks to the sides he caught twenty;

He stretched he caught forty.
He said that he could not sneak again.
Cast Ifa divination teachings for Akeeke
(scorpion), the one that uses his tail to
conquer his enemies.
They told him to make offerings.
offerings. Not too long; not too far.
Come and find us in victory.
Ebo:
If there is pressure of enemies, the client
should find out from Ifa.
Alaye:
Ifa says that the client who has this odu
will eventually have victory over his or
her enemy. But he or she
must make offerings. There will be

protection of God and Orunmila over the
client that has this odu. The odu speaks
of struggle in life. No one can satisfy the
world. You can swing to the left and
swing to the right but you still have to
protect yourself.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KẸSÁN Ọ̀ kánjúwà ló

bùkèlè
Ó lami lójú pòròpòrò Dífá fún kòyíkòyí,
Tíiń sawo ròde Ìbàdàn Wọ́n ní kí
kòyíkòyí rúbọ,
Ó sì gb ẹ́bọ níbẹ ó rúbọ tiẹ̀ Èrò ìpò,

èròọ̀fà,
Ẹ wá báni ní jẹ̀bútú ire
Ifá ní kí a rúbọ ìrìnàjo, kíí a máṣi ṣe

ọ̀kánjúwà ní ìdálẹ̀
Chapter 9
The greedy person took a scoop of food;

his eyes tears. Cast Ifa divination for
Koyi-koyi;
He was going to Ibadan to practice Ifa
divination. They told Koyi-koyi to make
offerings.
Then the people of Ipo, the people of

Offa, Come and find us in abundance of
prosperity.
Ebo:
Ogede, oti, for Esu to open the road.
Alaye:
Ifa advises that it is not good to be
greedy. One should only take what is just
enough. The client that is going on Ifa
adventure should remember that and
make offerings so that he or she will
have a successful venture. He or she
will have a lot of prosperity from the
trip.
Ọ̀ SẸ́ MÉJÌ ẸSẸ KẸ̀ WÁ Ó ṣẹ́ mọ́ wọn
lọ́wọ́ róómú
Ó rún mọ́ n wọn lọ́wọ́ rómú
Kùtùkùtù ná tágó ìmọ̀ gbígbẹ Bíọ̀sán bá
wọn
Gbe lóó rún
Dífá fún ọ̀rúnmìlà Bàbáń lọ sóko òtùpó

Ifá gba Òtùpó láti kékeré
Òtùpó dàgbà tán
Ó yarí kò fẹ́Ọ̀ rúnmìlà
Gbogboọkọ tó fẹ́
Kò ríọmọ bí níbẹ̀
Òtùpó fẹ́ọdẹ
Ọdẹ ta Bàbá lọ́fà
Ọdẹ ṣubú lulẹ ó kú
Ïjẹ́: Òtùpó gbáwo wá

Awo rẹ̀ dawoẹ̀jẹ̀ o
Ifá ní kí a rúbọ fúnẹnití ó dá ifá yí kí
ìyàwó tàbíọkọ rẹ̀ mọ̀ bá kú.
Chapter 10
It broke in their hands.
It crushed in their hands;
It is early in the morning that we make a
shed of dry palm tree leaves, when the
afternoon breaks.
Cast Ifa divination for Orunmila.

Father was going to the farm of Otupo
Ifa receives Otupo from when she was
young. Otupo got older.
She refused to marry Orunmila.

All the husbands that she later married,
she could not have any children with
them. Otupo married a hunter and the
hunter hurt himself.
The hunter fell down and died. Then

Otupo brought the initiate. Your initiate
got bloody.
Ebo:
Make ebo to Ogun to prevent accidents.
Isu sisun, epo pupa, akuko adiye, obi,
emu, etc.
Alaye:
Ifa usually speaks in parables. This is a
story of someone who can lose his or her
partner. Offerings should be made to
avert accidents or bloodshed. Someone
in the client"s family can die in an
accident. Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KỌKANLA
Ó ṣẹ́ mọ́ wọn lọ́wọ́ wómú
Ó rún mọ́ wọn lọ́wọ́ wómú
Kùtùkùtú náá tágo ìmọ̀ gbígbẹ
Bíọ̀sán bá pọ́n
Gbe wọ̀run;
Dífá fún kòkòrò gòdògbà Kóóṣe ọlọ́jà

èèrà
Wọ́n ní kí ó rúbọ;
Ðítorí ààrẹ̀ ara
Kásàn àgbè rẹ̀ máyọ lẹ́gbẹ́
Kòkòrò gòdògbà kò, kò rúb ọ Ìgbà tí ará

kòkòrò gòdògbà kò yá Wọ́n ń fi ògún paa
lára Ìgbà tó yá ara rẹ̀
Kí láṣe máa mọ́ kòkòrò gòdògbà Kòkòrò
gòdògbà lá ape ìkamọ̀dù
Ifá ní kí a rúbọ, nítorí àárẹ̀, kí a má ba

yọ́, lẹ́gbẹ́
Chapter 11
It broke in their hands. It crushed in their
hands. It is early in the morning that we
make a palm leaf shed. When the sun
rises it will break.
Cast Ifa divination for the big ant who

was the king of the ants.
They told him to make offerings for his
sickness so that his mates do not reject
him.
The big ant did not make the offerings.

When the big ant got sick they rubbed
medicine on him to get well. After that
his body started to smell.
How do we know the big ant
The big ant is what we call the skunk.
Ebo:
Take to the advice and guidance of Ifa.
The client should prevent himself or
herself from contracting a degrading or
contagious disease. Make offerings to
Obaluaye, ewa, eree, agbado, epo pupa,
ireke, etc.
Alaye:
The story is about someone who refused
to make offerings or listen to the advice
of others and as a result become rejected
by his or her people. Ifa predicted that
the client can get sick and it could be the
type of sickness that can get him or her
rejected by other people. Ifa often
advises people of things that can happen
to them in the future. It is advisable to
heed the suggestions of the priest. If ebo
had been prescribed for a purpose it is
like a prescription drug by a
professional doctor which if the patient
failed to take may suffer the
consequence.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KEJÌLÀ

Ó ṣe míní, ó gba okoo
Ó nà wàjà ó gba ogójì,
Ó gún gbògbòrò, ó gbaọgọ́ta
Ìrèké tíọlà,
Òdidiẹni lèmi à sawo tèmi gbà
Ifá ní kí Aláboyún rúbọ, ifá níọmọ tí ó

máa bí àpètèbí ní, èyítí íṣe ìyàwó ifá.
Chapter 12
If it breaks I will receive Okoo.
If it breaks I will receive forty
It stretched and received sixty.
Wealth surrounds me.
It is a whole human that I will get in
reward for my Ifa practice.
Ebo:
Make offerings to Orunmila. Abo-adiye,
obi, epo pupa, isu, ogede, oti, etc.
Alaye:
The odu the blessings that come with the
practice Ifa predicts that the client or
someone around the client could be
pregnant. If the child is a female she
probably will be the wife of Ifa or
Apetebi (Iyawo awo). There is a
blessing of children and prosperity in
this odu
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ Ketala Àgbàrá láke,

lalẹ̀ A dífá fúnỌ̀ rúnmìlà Yóòṣẹ́gun ayé,
Yóó túnṣe tíọ̀run Wọ́n ní kí ó rúẹbọ
W ọ́n ní yíòṣẹ́gun ọ̀tá rẹ̀

Òdórógí awoọ̀dọ̀rọ̀
A dìfá fúnỌ̀ rúnmìlà
Níọjọ́ tí ibi gbogbo inú ayé fẹ́ mun lọ Ó
ní òun náà níọ̀gá bí ti wọn
Tí kò ní j ẹ́kí wọ́n mún òhun lọ

Ó tó àwọn ẹyẹ fínfín inú ọ̀gán lọ
Ó tọ àwọn ẹyẹ máfín máfín apá òsì
Ẹ̀ yẹ́ fíntín inú àgán fò wá sí ayé
Ẹyẹ fínfín inú àgàn ní kíỌ̀ rúnmìlà mún
obì ifin
Chapter 13
The storm open up and down streams.

Orunmila. He was about to conquer the
world; Also conquer the Heavens.
They told him to make offerings.
They said that he will conquer his
enemies. After he made the offerings, he
conquered.
Ebo:
Akuko, obi, orogbo, atare, epo pupa, oti
and owo.
Alaye: This is an odu of victory. Ifa
predicts victory over our enemies. It is
always good to be prepared. The world
is like a battlefield. Part of the weapon
to win is knowledge and the wisdom to
survive. There is prediction of total
victory in this odu.
ỌGBẸ MEJI ẸSKẸRINLA Akọda awo

Elenpe.
Odorogi Awo Adoro
Adifa fun Orunmila
Ni jo ti ibi gbogbo inu aye fe mulo. Oni
oun na ni Oga bi ti won.
Ti ko ni je ki won mu ohun lo.

O to awon eye finfin inu Ogan lo.
O to awon eyey mafin mafin apa osi.
Eye finfin inu Ogan ro wa si ile aye.
Awon eye finfin inu Ogan ni ki Orunmila
fi obi ifin rubo Orunmila gbo. Oru ebo.
Gbogbo ibi deyin lehin awo.
Chapter 14
(Akoda) The first to be created Awo of

Elempe;
Odorogi, the priest of Adoro, cast Ifa
divination for Orunmila, the day that all
the negativity of the world was taking
him over;
He said that he has a master like them

who will not let them take him away. He
went tot he little white birds of the
Termitana.
He went to the Mafin-mafin birds of the
left side.
The little white birds of the termitaria

flew to the world;
The little white birds of the termitaria
asked Orunmila to bring the white kola
nuts. The mafin-mafin birds of the left
asked Orunmila to bring the red kola
nuts.
The little white birds of the Termitaria

asked Orunmila to bring Atare. They
flew on top of the wall for Orunmila.
They said that the turtle never has
headaches.
The snail never feels nausea.
Sickness never catches the stone at the
bottom of the river. They said negativity
will never inflict Orunmila.
Ebo:
Akuko, eyele, adiye, obi, ipa, obi ifin,
ahun, igbin, epo pupa, eko, obi,; Cook
the Ahun and the Igbin in sauce. Grind
the obi ifin and the obi ipa together; add
them to the sauce. Print the Iyerosun on
top of the Ifa tray. The client should eat
them for total protection.
Alaye:
The story of the odu reveals the
understanding and association between
Orunmila and the birds. Very often
birds are regarded as having special

mysterious powers that can be useful for
human beings. The client will be
protected with the special power of the
Eleyes. Life is a struggle and every now
and then one is confronted with
negativities. Using the spiritual method
through medicine and offerings the client
can avert the destructive elements of
negativity.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KARUNDINLOGUN

Ewú fi Agbárí arúgbóṣe ilé
Ìmọ̀ gbígbẹ kò níọ̀ràn àgbọn lọ́rùn
A dá ifá fún òbí tí óń ti òdeọ̀run bọ̀
Ó rúbọ ní òde ayé
Wọ́n ní kí wọ́n ruẹbọ kí aráyé málè pa
wọ́n
Àbúrò w ọn nìkan ní ó rúbọ

Àwọn àgbàgbà kó rú
Àbúrò wọn ní awé obì kékeré tí a máań
ya sọ̀tọ̀
Ẹ BỌ RÍRÚ: Àkùkọ adìẹ mẹ́ta

àtiẹgẹ̀ẹdógún
ÀKÓSÉ: A o fiẹfun àti osùn…………..
Sí ara ògiri, aó wá jẹ obì, aóń má apẹ
ifá Yíí sí, tí a bá tán a ó wá tú on sí ojú
ẹfun àti osùn yí. Aó so pé pa aráyé mádé
ka ní.
Chapter 15
The grey took the head of the elder for
his house;
The dry palm fronds do not have to
worry of being turned into a basket. Cast
Ifa divination for the obi (kola nut).
He was coming from Heaven to Earth.
They were told to make offerings so that

the people of the world will not kill him.
It was only the junior ones that made
offerings.
The older ones did not make the
offerings.
The younger ones is the small split of
obi that we usually separate from the
rest in divination.
Ebo: Akuko adiye meta and 1,980

cowries equivalent in money. The priest
should use Efun and Osun to print the
odu Ose Meji on the wall. He will eat
the obi and chant the Ifa Ose Meji. After
that he will spray the chewed obi on the
printed Ifa. Pray that the enemies
wickedness never keep the client down.
Alaye:
This is a story of why obi became one of
the ritual items that get broken almost
every time there is a ceremony or an
occasion among the Yoruba and many
other African people.
The elder obi refused to make offerings
when they were told to do so on their
way from Heaven. Only their young ones
made their offerings. Upon the arrival
every time there is a ceremony the obi is
broken to consult with the oracles.
Except for the small one that are like the
Ofua will be separate. It pays to make
offerings so the client could be spared to
death.
Ọ̀ SẸ́ MÉJÌ ESE KERINDINLOGUN

Sekúbẹ́ awo òde Ìbàdàn
Dífá fún wọn lóde Ìbàdàn
Wọ́n ń fomi ojú sògbèré ire gbogbo
Wọ́n ní kí wọ́n sàkàléẹbọ níṣíṣe
Wọ́n gbẹbọ, wọ́n rúbọ
Kòí p ẹ́, kòì jìnnà,
Ire gbogbo wáya dé tuuru Èrò ìpò,
èròọ̀fà
A ṣe bí ebi kò báṣe iṣẹ́ Ẹni kíí là
Chapter 16
Sekube was the babalawo of Ibadan

land. Cast Ifa divination for them at the
town of Ibadan. They were in search of
prosperity.
They listen to the advice and made the
offerings.
In short period of time a lot of prosperity

came their way. People of Ipo and
people of Offa.
So if one does not work one does not
become prosperous. 1, Agbado, Ewa
ere, Isu ogede, eyinadiye, epopupa,
aadun and ireke.
Alaye:
Ifa predicted that the client who has
consulted Ifa will prosper if he or she
makes offerings and work. The odu
narrated about the people of Ibadan who
were looking for prosperity. They went
to the babalawo Sekube to find out what
they should do to have prosperity. They
were told to make offerings which they
made. They did some work and in short
period of time they became prosperous.
The client will gain prosperity very
quickly. The client will be successful in
his or her business.
Ọ̀ SẸ́ MÉJÌ ẸSẸ̀ KẸTÀDÍNLÓGÚN
M ọ̀nà níṣe awo wọn lóde ìgbómìnà

Ló dífá fún àwọn ara òde ìgbómìnà
Nígbàtí adéọba wọn ṣọ̀nú
Wọn ní kí wọ́n ránṣẹ́ sí babaláwo wọn
lode Igbomoina Tí yíòṣe ọ̀nà a tí rí. Tí ó
rán ọ̀pọ̀ọmọ rẹ̀ lọ sí ìjọmu
ÀLÀYÉ:
Àwọn ará òde ìgbómìnà ló tọ babaláwo
lọ láti lọ ṣe àyẹ̀wò. Nítorí AdéỌba wọn
tí ó sọ nù. Wọ́n ní kí wọn ránṣẹ́ lọ pe
babaláwo wọn lóde Ijọmu.
Ẹnití ifá yò sọ kan nù. Yíò sìṣòrò fún n
láti ríǹkan náà padà. Kí oní tọ̀hún ṣe
ètùtù kó rúbọ tí o bá soǹkan Pàtàkì nù kí
ó lè rí pàdà.
ẸBỌ/ỌRẸ
Kí oní tọ̀hún ṣe ìtọrẹ àánú. Kí ó fi aṣọ rú
ẹ́bọ àti ohun èlò. Kí ó fi adìyeṣe àsè fún
àwọn ènìà jẹ..
Chapter 17
Mona was the babalawo of the town of
Igbomina. He cast Ifa divination for them
at Igbomina.
When the crown of their king gets lost.
They were told to send for the babalawo
at the town of Ijomu. He is the one that
could help find the crown.
The babalawo of Ijomu sent his children

to go find the crown. 1, Akuko adiye,
kan Ayebo adiye kan, Epo, Iyo, Ije Imu.
Alaye:
Ifa predicted that the client will lose
something very important. He or she
should be careful if something was
already lost the client will find it. Ifa
narrated a story of the people of
Igbomina where the crown of the king
was lost. The client will also have glory
in finding a lost treasure. He or she
should make efforts to do good work.
The client will be rewarded by good
deeds.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KÍNNÍ A sáré a

kàsán
A fi irin gbérégbéré káọ̀san
A kííní ẹni ní inúọsàn
Kí a mun àìpọ́n
A dífá fún ojú
Tí ó ń lọ jẹ ọlọ́jà láarín àrá
Wọ́n ní kí ojú kí ó rú ẹbọ
Ẹyẹlé méjì,ẹyin adìẹ méjì
Ẹgbẹ̀ríndínlógún àti obòtó orí
Ewé jẹ́njòkó
Ifá ní olódùmarè yío dá ńlá kan fún,

olódùmarè yíò fí sí ipòńlá ńlá, tí yíò kan
gbogbo ará ilé rẹ̀ gẹ́gẹ́bí ojú tí rí fún
gbogbo ará. Sùgbọ́n kí o rúẹbọ.
ẸBỌ RÍRÚ:
Ẹyẹlé méjì, adìẹ méjì,ẹgbẹ̀ríndínlógún
àtiọ̀bọ̀tọ̀ orí (ọ̀pọ̀lọpọ̀ orí) Àkùkọ ìṣẹ̀ta,
abo adìẹ ifá, pẹ̀lú ewé (jẹ́njòkó aó
paẹ̀jẹ̀ẹyẹlé kan si i, aó yín kan sii, aó ma
a fí pa ara).
XVI. OFUN MEJI

Chapter 1
We run and we count the noon as in

monitoring the time.
We walk gently and we pluck the
Orange.
We should not have a person who owns
the Oranges, settling for the unripe ones.
Cast Ifa divination for the eyes. They

were going to become the most
important part of the body. They told the
eyes to make offerings:
Two pigeons, two eggs, 780 cowries
and shea butter. The leaves of jenjoko.
Oje made the offerings.

Ebo:
Eyele meji, adiye meji, 780 cowries
equivalent in money, shea butter, akuko,
abo-adiye, jenjoko leaves.
Alaye:
Ifa says that Olodumare will create a
market or establishment for the client.
Olodumare will put the client in a very
important position in life just like the
eyes are very important in the life of the
body. The client will be very important.
The client should make offerings.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KEJÌ
Àt ẹ́lẹsẹ̀ abara Pẹlẹbẹ

A dífá fúnẹni-apá ó ká
Ẹni apa òká lórukọ tí ań pè òkè Ogún
Ọdún òní o
Òkèńbẹ òní o
Òkèńbẹ láìkú gbọingbọin
Ọgbọ̀n ọdún òní o
Òkè, òkè gbingbọin
Ọgbọ́n ọdún òní o
Òkèńbẹ láìkú,
Gbọin-gbọin ní òkè
Chapter 2
The foot has a flat body.

Cast Ifa divination teachings for the one
that couldn"t be stopped or captured;
The one who cannot be captured is what
we call the mountain.
Twenty years from today, the mountain

will still remain alive and strong. Alive
and strong.
Thirty years from today the mountain
remains alive and strong. Thirty years
from today the mountain remains alive.
Alive and strong is the way of the
mountain.
The mountain remains alive and strong.
Ebo:
Make ebo to Obatala; pounded yam,
efun, egunsi, obi ifin, akuko adiye, etc.
Alaye:
Ifa says that the client could have
enemies out of jealousy and envy. They
may be trying to stop him or her. But
with prayers and offerings the client will
remain protected; alive and strong like
the mountain.
Ọ̀ FÚN MÉJÌ (Ese Keta)
Afintì (àdúm ọ) ní paọmọ ọ̀dọ̀ Ilẹ̀ dídà ní

paọ̀rẹ́
Bọ́jà bá tú pẹ
A ku èrò katakata
A ku anájà
A ku apàtẹ
Ifá ní kí a má dalẹ̀ọ̀rẹ́
Kí a máa báa kú ikú àìrò tẹ́lẹ̀ Bí a
báẹnìkan pèròọ̀rọ̀ kan Bí olúwarẹ̀ fẹ́
dalẹ̀ẹni
Aráọ̀run ni yíoṣe ìdájóọ̀rọ̀ rẹ̀.
Chapter 3
Afiniti (adunmo) accusation can kill a

house help; Betrayal can kill a friend;
When the market gets disrupted, there
will remain few people. There will
remain the bargainers;
There will remain the market arranger.
Ebo:
Make offerings to Egungun. Give akuko
akeye, obi, epo pupa, orogbo, atare, etc.
Alaye:
Ifa warns that one should not betray a
friend in order to not die an untimely
death. If the client has a plan with
someone, and if the person betrays the
client, it will be the ancestors who will
get revenge for the client.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KẸRIN Ó ṣé womú

Ó rún wómú
Ló dífá fún ewé Tí óńṣe ọkọ obì látiọ̀run
wá Kùtùkùtù lewé tí gbé obì ní ìyàwó
Kò sẹ́ni tíń gbayaẹni lọ́wọ́ẹni
Chapter 4
It breaks (womu) and sounds;
It crushes (womu) and sounds;
Cast Ifa divination for the leaf who was
the husband of the obi from Heaven. It
was since the morning (the beginning)
that the leaf marries obi.
There is no one that takes one"s wife

away from her husband.
Ebo:
The client"s Chief Priest will use the
opele to find out what offerings should
be given.
Alaye:
There is surety in this odu that no one
should take away what belongs to the
client. Sometimes it happens that
someone more powerful can come along
and take something belonging to the
client, but with the help of Olodumare
and Ifa the client will be able to hold on
to what belongs to him or her.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KÀRÚN Ìbáṣe èmi

Ìbáṣe ìwo,
Kíí jẹ́ kí a su sí oko aláìrójú
Bí a bá su sí oko aláìrójú
Bèbè àlà rẹ̀ ni ako gbọdọ̀ rìn
Bí a ba rìn bèbè àlà r ẹ̀, iṣu rẹ̀ ni kò

gbọdọ̀ jẹ A dífá fún oníwọ̀nranọ̀lẹ,
Tí aráyéń fiṣe ẹlẹ́yàẹgbagbọ̀n
Wọ́n ní gbogbo ayé ni yíò pé
Sín ní ìgbẹ̀yìnọjọ́ ayé rẹ̀
Oníw ọ̀nranọ̀lẹ ni orúkọ tí ańpe ifá Ifá

níẹnìkan ní gbogbo ara ilé rẹ̀ń bú Yíi tí
wọ́n sìń pè níọ̀lẹ yí, olúwarẹ̀ náà ní yíò
rí Gbogbo ilé náà ní ìgbẹ̀yìnọ̀rọ̀. Ifá sì
wá ní sàkáníẹni kí A bọ ifá náà.
ẸBỌ RÍRÚ:
Ewúrẹ́ kan, eku,ẹja, àyébọ̀ adìẹ àti obì
púpọ̀, owó tó tó awo jẹhun.
Chapter 5
If he was me;
If he was you;
Did not allow us to defecate at
(Alairojus) (a person who is too busy)
If we defecate at the farm of Alairoju,
We must not walk along the boundary of
his farm.
If we walk along the boundary of his

farm, we should not eat yam from his
farm. Cast Ifa divination for
Oniwonranole.
He that everybody was making fun of
him all the time.
They said that he will end up serving

everybody in his lifetime. Oniwonranole
is the name that we call Ifa.
Ebo:
Ewure kan, eja, ayebo adiye, and obi
pupo. Owo fun Awo.
Alaye:
Ifa says here is a person who everybody
is abusing and making of fun of. They
were even calling him a
thiev. But that person will eventually

gain glory amongst people. The client is
closer to Ifa than he or she thinks. The
client should propitiate Ifa and adore
Orunmila. Wisdom is one of the
weapons to conquer the world. The
client must seek the wisdom of Ifa.
Ọ̀ FÚN MÉJÌ ESE KEFA Ajéyímiká

awo wọn nílé alárá, Èrò tọ̀ wọ́n gìrìgìrì
wọ ọjà
Fùjà-fùjà
Ló dífáfún wọn ní ìtokù Agbọn Tí íṣe
ìsàlèọjà
Wọ́n jí, wọn kò rí ajé tuntun ná mọ́ Wọ́n
ní kí wọn sàkààléẹbọ níṣiṣe Wọ́n gbẹ́bọ,
wọ́n sì rú ẹbọ
Ire ajé tí àwa kò rí,
Ire ajé titún wọlé dé
A ti j ẹ igba aworonpàlà o
Ire ajé tuntun wọlé dé gérégéré Ireọmọ tí
àwa kò rí,
Iréọmọ tí wolé dé
A tí jẹ igba àdórónpàlà o
Ire gbogbo táwa kò rí
Ire gbogbo ti wọlé dé
A tí jẹ igba awòronpàlà o
Ire gbogbo tún tí wọlé dé gerere.
Chapter 6
Riches surround me, the Awo of Alaras
house; The crowd came marching to the
market Fuja fuja into the market.
Cast Ifa divination for them at Itokun
Agbon. Which was the inner core of the
market place.
They wake up, they do not have new

money to spend any longer. They were
told to make offerings.
The prosperity of money that we do not
have.
The prosperity of money has come to the

house. We have eaten two hundred
leaves of Aworompala. The prosperity
of money has come into the house
(geregere flowing into the house)
The prosperity of children that we do not
have.
The prosperity of children has come into

the house. We have eaten two hundred
leaves of Adormpala. All the prosperity
that we do not have
All the prosperity has come into the
house. We have eaten two hundred
leaves of Aworonpala. All prosperity
has come into the house. It flows into the
house.
Ebo:
There is always a reward in hard work.
Ifa spoke of the market place. The client
should make an effort with
business such as ventures or something

else, in his or her profession. He or she
will be blessed with a lot of reaches.
Offerings could include items for Esu
and Ogun Aje is an orisa (the orisa of
money). The priest can suggest offerings
to Aje.
Obi, orogbo, atare, agbon, elyele meji,
owo adura.
Alaye:
Ifa assures that the client will become
prosperous. Riches will surround him or
her. All the things that he or she did not
have before will flow into the client"s
house if the client makes offerings.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KEJE Àfínkín ní

paẹrú
Ilẹ̀ dídà ní paọ̀rẹ́,
Èpè ní pa olè;
Alájọbí níí pa iyekanẹni tóń dáẹni Bíọjà
bá tú pẹ́
A kú èrò katakata
Á ku nájànájà,
A dífá fún irúnmọlè tí olódùmarè rán
ńíṣẹ́ Olódùmarè wá rán ikú láti lọ ré
pèwọ́n wá Nígbà tí olódùmarè ránṣẹ́ ikú
pe irúmọlẹ̀
Ìkòkò ìgbín kan; Ìkòkòẹja kan;

Ìkòkò eku kan;
Ó yan agbọ̀n orí kan
Ó sì p ọn àmùn omi kan tí wọ́n yíò mu

Ìgbàtí wọ́n bá jẹhun tán,
Ọ̀ rúnmìlà pè wọ́n, ó ní,
Lílọ tí wọ́nń lọ síọ̀run yí
Kí àwọn máṣe rìn níẹyọẹyọ
Kí wọ́n ṣe ara àwọn ní sírímí Kí àwọn sì
jọ máa rín lọ
Nítorí tí àwọn báṣe ara níọ̀kan.
Chapter 7
It is th e slave"s anger that kills the

slave;
It is the servant"s temper that kills the
servant; It is betrayal that kills
friendship.
It is a curses that kill the thief;
It is the family spirit that kills relatives
who do evil.
When the market gets disrupted, there

will remain few people at the market
place. There will remain the bargainers.
Cast Ifa divination for Irunmole who
was sent on an errand.
Olodumare sent Iku (death) to go and

call them;
When Olodumare sent Death to call all
the Irunmoles, Orunmila called all of
them and cooked one pot of snails and
one pot of fish.
One pot of big rats, 4 legged animals.
He bought one basket of corn pulp.
He fetched a big pot of water.
After they finished eating Orunmila
called them and said as they were going
to heaven to Olodumare, they should not
go as individuals but as a group; And
they should get to Olodumare like that
because if they go individually
Olodumare will not be able to stop
anyone of them in heaven.
When they get to Olodumare all the

Irunmole were telling Olodumare that
this black man wearing a necklace on his
neck is the one that is disrupting the
world. (Referring to Orunmila)
Therefore Olodumare should not let him
so back to the world.
When he heard this he called Esu and

asked him because Olodumare had asked
Esu to watch their ways in the world.
How did you see the nab on earth,
Olodumare asked Esu.
Esu replied that it was all a lie. He said
that the Irunmole had lied to Orunmila.
Esu said that those who were sick
Orunmila was the one that helped them
get well.
Esu said that before they came to
Olodumare, Orunmila had cooked plenty
of food for everyone of them to eat;
He said that they had been eating and
drinking even before they came to
Olodumare;
When Olodumare heard all of this, he
gathered all the Irunmole and detained
them in heaven. He then asked Orunmila
and Esu to go to the world to administer
it.
Upon reaching the Earth, Orunmila was
very happy and began to sing:
Agbori ile a jeku o agbori lle a jeja

We live on Earth and eat rats
We live on Earth and eat fish
Amu Igba odu ajegbin
We took the calabash of odu and eat
snails.
Ase dowo ile ta jomun.
The power and authority of judgement is

in the hands of the spirit of the Earth. e.g.
“the ground that we swear oath and
allegiance to, which is capable of
swallowing us all”
Agborille adomi, ase dowo ile a jo mun
We live on Earth and urinate;
The authority of judgement is in the
hands of the spirit of the Earth.
Ebo:
Igbin, eja, eku; a plate of food and feast
for the people.
Ọ̀ FÚN MÉJÌ (Ọ̀ RÀNGÚN MÉJÌ) ẸSẸ̀

KẸJỌ Olódùmarè kò ní lè dáọkan dúró
Tàbí kí ó mún ọ̀kan sílẹ̀ nínú àwọn
Nígbà tí wọ́n déọ̀dọ̀ olódùmarè
Gbogbo àwọn irúnmọlẹ̀ńsọ fún
olódùmarè pé, Ọkùnrin dúdú tí ó gbé idẹ
kọ́ọrùn yíí ní óń ru ayé
Nítorínà kí olódùmarè má ṣe jẹkí ó padà

sí ayé
Nígbàtí olódùmarè gbọ́ èyí, ó pe èṣù, ó
bi lérè
Pé ìwọ ní mo fiṣo wọn, báwo ní óṣe
ríọ̀rọ̀ọkùnrin yíí sí Èṣù dáhùn ó ní irọ́ ni
wọ́n ńpa
Ó ńí ẹni tí ara rẹ̀ kò bá yá
Ó ní ọ̀rúnmìlà ní óń baṣètùtù Tí ara

fíńyá, ó ní èṣù ló sìńkọ ǹkan Ò ni kí
àwọn tó wá sọ́dọ̀ olódùmarè Ọ̀ rúnmìlà
tíṣe ìkòkò ìgbín, ìkòkòẹja, Ìkòkò eku,
àmùn omi kan
Ó si yan agb ọ̀n orí kan si

Àwọn jẹ àwọn mun kí àwọn tó maa bọ̀
lọ́dọ̀ olódùmarè Nígbatíọbaọ̀run gbọ́ èyí;
Ó kó gbogbo àwọn irúnmọlà, ó de wọ́n
mọ ilẹ̀ síọ̀run ó ní kíọ̀rúnmìlà àti èṣù ó
máa lọ sí òde ayé
nígbàtí wọ́n dé ilé ayé, inúọ̀rúnmìlà dùn
óńkọrin pé
ORIN: A gbórí il ẹ̀, a jeku o, a gbórí ilẹ̀

ajẹja A mún igba odù a jẹ̀gbín,
Àṣẹ dọwọ́ ilẹ̀, a jọ mun,
Ẹ gbórí ilẹ̀, ẹ dàmí, àṣẹ dọwọ́ ilẹ̀ a jọ
mun.
Ẹ BỌ RÍRÚ:
Ìgbín,ẹja, eku, patẹrẹ ẹbọ,
A oṣe jíjẹ, mímu fún àwọn èǹiyàn
Chapter 8
To give someone money is not as good
as human dignity.
Cast Ifa divination for the rich newborn
child;
The day when he did not consider the
advice of his elders, he opened the kola
but there were no split. He ran to the
babalawo.
They did not get any other odu in the

divination; It was Ofun Meji that came
out.
They told him to consider the advice of
the elders;
He listened and started to consider the
advice of the elders.
His matter then started to be well.

Ebo: Respect is a very important aspect
of the ebo along with good character.
The client should give offerings to the
elder. There is a concept of Agba and
the Eleyes among the Yorubas. Ipese
awon agba is an ebo that appeals to the
energy of the living super beings. A
plate of food is often acquired for the
offerings to Agba and the Eleyes.
Alaye:
Ifa advises the client to start to listen to
the advise of the elders. The elders have
more experience of life than young
people. The client must not disrespect
his or her elders so that he or she can get
all the blessings.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KEJO

Owóó fún ni kò tó ènìyàn
Dífá fún àṣẹ̀ṣẹ̀lọ́rọ̀ọmọ tuntun
Níjọ́ tí kò fi tàwọn àgbàṣe
Ó pa kò láwẹ́
Ó sáré tọ àwọn babaláwo lọ
Hán ródù míràn; ọ̀fún méjì ló jáde Wọ́n

ní kó ì tàwọn àgbàṣe
Ó fi tàwọn àgbàṣe,
Ọ̀ rọ̀ rẹ̀ wá yanjú.
Ifá ní kí a rúbọ, kí a pèsè fún àwọn àgbà,

kí a máṣe ríẹnití ó bá juni lọ fín.
Chapter 9
To give someone is not as good as

human dignity;
Cast Ifa divination for the Saliva.
Also cast for the urine.
Also cast Ifa teachings for the male
sperm which was the last of them.
The three of them were told to make

offerings so that the venture they were
about to embark on will be favorable.
The saliva did not make the offerings.
The urine also did not make the
offerings.
It was only the sperm that headed the

advice and made the offerings. That is
why when we spit on the ground it will
dry.
If we urinate on the ground it will dry.
It is only thesperm that when it gets into
a woman"s womb will fertilize and
become a child.
Ebo:
The priest should use opele to find out
what the offerings should be.
Alaye:
Ifa predicts that there are three friends
who are getting ready to engage in a
venture. They should make offerings so
that all of them will benefit from their
venture. Ifa also says that someone is
barren and that she will become
pregnant and have a child. Ifa predicts
the blessings of children.
ÒFÚN MÉJÌ ẸSẸ̀ KẸ̀ SÁN Owó fúnni

kò tó èèyàn Dífá fún itọ́
A bú fún àtọ̀
Tíí ṣọmọ ìkẹ́hìn wọn
Àwọn mẹ́tẹ̀ẹ̀ta ní kí wọ́n rúbọ,
Kí òwò tí wọ́n fẹ́ṣe lè yọrí
Ìtọ̀ kò rúbọ
Àtọ̀ nìkan ló gbẹ́bọ ló rúbọ
A tutọ́ sílẹ̀, itọ́ gbẹ,
A tọ̀ sílẹ̀, ìtọ̀ kò gbẹ,
Àtọ̀ nìkan ló dẹnu obìnrin ló dọmọ
Ifá ní àwọn mẹ́ta kan nìyí, kí wọn rúbọ

fún òwò tí wọ́n dàpọ̀. Kí àgàn rúbọ
nítoríọmọ.
Chapter 9
To give someone is not as good as

human dignity;
Cast Ifa divination for the Saliva.
Also cast for the urine.
Also cast Ifa teachings for the male
sperm which was the last of them.
The three of them were told to make

offerings so that the venture they were
about to embark on will be favorable.
The saliva did not make the offerings.
The urine also did not make the
offerings.
It was only the sperm that headed the
advice and made the offerings.
That is why when we spit on the ground
it will dry.
If we urinate on the ground it will dry.
It is only the sperm that when it gets into
a woman"s womb will fertilize and
become a child.
Ebo:
The priest should use opele to find out
what the offerings should be.
Alaye:
Ifa predicts that there are three friends
who are getting ready to engage in a
venture. They should make offerings so
that all of them will benefit from their
venture. Ifa also says that someone is
barren and that she will become
pregnant and have a child. Ifa predicts
the blessings of children.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KẸTA Àtàbà tubú

fìyé wẹ̀
A dífá fúnỌ̀ rúnmìlà
Ifá oṣe ǹkan kandukandu;
Ọmọ rẹ̀ ò ní léè jẹ tán
Ẹbọ ní wọn ní kóṣe
Bàbá fìyé w ẹ̀ mí Kí n lájé

Àtàbà tubú fìyẹ́ wẹ̀ Ifá ó bá fìyẹ wẹ́ mí
Kíí n láya
Àtàbà tubú fìy ẹ́ wẹ̀ Ifá ó bá fìyẹ́ wẹ̀ mi

Kín bímọ,
Àtàbà tubú fìyẹ́ wẹ̀mí Ifá ó bá fìyẹ́ wẹ̀
mí
Ifá ó bá fìyẹ́ wẹ̀mí kí n níre gbogbo

Àtàbà tubú fìyẹ́ wẹ̀
Ifá níẹni tódù yí yọ sí yíò rúbọ, yío fíí
ìyèrosùn wẹ̀, ifá ní gbogbo ire ni yíò to
lọ́wọ́.
Chapter 10
Ataba tubu (an expression of swimming

and bathing),
Bathing or washing in the Iyerosun (Ifa
powder),
Cast Ifa divination for Orunmila.
Ifa was going to cook something big and
his children could not finish eating them.
They told him to make offerings
Father bathe me in Iye (Iyerosun)

And let me have money,
Ataba tubu fiye we;
Ifa bathe me in Iye so that I can have
wives.
Ataba tubu fi ye we
Ifa bathe me in Iyerosun so that I can
have children. Ifa bathe me in Iye so that
I can have all prosperity. Ataba tubu,
fiye we.
Ebo:
1 Abo adiye, epo pupa, obi, orogbo,
atare, oti. Make the offerings with
Iyerosun Ifa powder. The priest will
make invocation and prayer.
Alaye:
offerings to Orunmila and use the
Iyerosun Ifa powder from the ebo to take
a bath. He or she will be blessed with
all prosperity in life.
ORÍKÌ ODÙ IFÁ TI Ọ̀ FÚN MÉJÌ Ọ̀ fún

paa mọ̀rìwò ya
Ó dífá fún òrìṣàláọ̀ṣẹ̀rẹ̀mọ̀gbò
Tíń lọ réé réépa lẹ́rú
Ẹbọ ni wọ́n ní kóṣe
Àlàyé ìtàn: òrì ṣàlá òṣẹ̀rẹ̀mọ̀gbò yííẹ̀ẹ̀pa
tí òun rà lẹ́rú yí, òun ṣe lè lá, hii, tíǹǹkan
yóò fí gún-régé. Ó wá mú èèjì kún ẹ̀ẹ̀ta,
ó lọ sí oko aláwo.
Wọ́n ki ifá fun-un, àwọn babaláwo ní ó
raẹni kan; wípéẹrú náà tí
kóọláwálé,ṣùgbọ́n kò rúẹbọ, ẹyẹlé,ọ̀kẹ́
owó mẹ́fà kó fi kún ẹbọ ni òrìṣàlá
òṣẹ̀rẹ̀mọ̀gbò bá rúẹbọ, lẹbọ rẹ̀ bá dà, ó
di ọlọ́lá,ọlọ́là Ð bá Ð jó, níbá Ð yin
àwọn awo làwọn awo bá Ð yin ifá, ó ní
ORÍKÌ ODÙ IFÁ LẸ́ KÙNRẸ́ RẸ́
Ọ̀ fún paa mọ̀rìwò yaa

Ó di ifá fún òrìṣàláọ̀ṣẹ̀rẹ̀mọ̀gbò Tíń lọ ré
e ra eepa lẹ́nu
Ẹbọ ni wọ́n ní kóṣe
Ó sì gbẹ́bọ níbẹ̀ ó rúbọ,
Ïjẹ́: ẹrù tì mo rà ló là mí o
Ẹrú tí mo ràọba ló fi mi jẹ
Chapter 11
Ofun paa monwo ya

Cast Ifa divination for Orisala
Oseremogbo (Obatala) He was going to
buy Reepa as a slave.
He listened and made the offerings.
Ebo:
Eku, eja, obi, orogbo, atare, epo pupa,
oti, efun, osun, ayebo adiye, etc.
Alaye:
Ifa says that the client is planning to go
into a venture or business. He or she
should make offerings for the success of
the business. There could be an
association or partnership between the
client and someone else. The client
could have someone that will start
working for him or her. The association
with the person will bring prosperity to
the life of the client if he or she makes
offerings before the association.
Ọ̀ FÚN MÉJÌ ẸSẸ KẸ̀ WÁ

Ikú ń dá iná eepin
Àrùn ń dá iná ìta
Ajé àti esun dá iná múnrún-múnrún A
dáfá fúnỌ̀ rúnmìlà Nígbà tí araọmọ rẹ̀ kò
yá
W ọ́n ní kí ó rúẹbọ
Ó rúbọ, ara ọmọ rẹ sí yá
Ifá ní kí a rúẹbọ kí àìsàn málèṣe ẹni
ẸBỌ:ẹyẹlé kan, àkùkọ kan, obì

mẹ́fà,ẹgbàá mẹ́fà (2000) epo,ẹ̀kọ
Chapter 12
Death was making the fire of the eepin (a

combustible tree)
Disease and sickness was making the
fire with ita (combustible tree)
The witches and Esu were making fire of
munrun munrun, a type of sickness that
affects the neck.
Cast Ifa divination for Orunmila when

his child was sick. They asked him to
make offerings.
He made offerings and his child got
well.
Ebo:
Eyele kan, akuko kan, obi mefa, epo
pupa, eko and 2000 cowries equivalent.
Alaye:
Ifa predicted that someone could get
sick. It could be prevented by making
offerings and being careful. Death and
sickness is on its way. The client should
try to avoid them.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KỌKÀNLÁ

Àṣínrín níiṣe awo ìlú ọ̀dọ̀rọ̀
Ìkaǹdù níiṣe awo ìlú òṣèkà
A dáfá fúnọ̀sunmilẹ̀yọ̀, a bìjà wa
Nígbà tíń lọ sí agége, wọn ní kí ó rúbọ,
kí
Ó lè padà ní àlááfíà,ọ̀sunmilẹ́yọ rúbọ ó
sì padà ní àlááfíà.
ÌKÌLỌ̀ : ifá ní kí a rúbọ, nítorí jọ́ kí a lè
padà ní àláfíà. ẸBỌ RÍRÚ: eku méje,ẹja
méje, egbèje owóẹyọ, àkùkọ ìṣètá, epo,
àyébọ̀ adìẹ kan, àrùbọfá.
Chapter 13
It is the little rat (eku asin) a smelly rat

like the skunk, the priest of the town of
the negative one; Ikandu (a smelly ant) is
the priest of the town of the wicked
ones.
Eta (avert cat) uses his tail to sweep the
ground: gerege (sound of floor being
swept)

Osunmileyo, the fighter, when he was
going to Agege, a Yoruba town close to
Lagos.
They told him to make offerings so that
he can come back in peace.
Ebo:
Eku meje, eja meje, 1,400 cowries
equivalent in money. Akuko adiye, epo
pupa, ayebo adiye, etc.
Alaye:
Ifa says that the client is going on a
journey and he or she should make
offerings so that he or she can come back
home safely. He or she should be careful
for obstacles on the way. There are evil
and wicked people on the way.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KEJÌLÁ

Ẹ yẹ, òdógbónìkànràn, a dègbèlù
Àlùwí, apakẹ́níjà, àjàkórówálé
Àùgbé nítúkùtù ẹbọ
Ibi tí ewu bá sọlẹ̀ sí, ibẹ̀ nií ku sí Ifá ní
òun yíò báẹni sẹ́gun ibi
ÀKÓGb Ẹ́ : A o fiẹfun àti osùn tẹ́ ifá

òfún méjì sí ara ògiri, a o wá pe ifá yìí
si, ao maa jẹ obì tí a bá tińpe yíí lọ́wọ́. tí
a bá pé tán. A o tú on a o sọ wípé ibikíbi
tí ó bá fi orí sẹ̀ mí, ibẹ̀ ni kí ó ku sí, kí ó
ma le ràn mí
ẸBỌ RÍRÚ: eku,ẹja, ìgbín, àkùkọ adìẹ

kan
Chapter 14
Aye, Odogbonikanran, Adegbelu, Aluwi,

Apakenija, Ajakorowole. Atugbe ni
tukutu ebo;
Ibi ti ewu ba sole si, Ibe ni ku si
Ifa promises to help the client prevent

negativity
Ebo:
Eku, eja, igbin, akuko adiye, etc.
Alaye:
This is a chapter of the odu that is
incantation and invocation. It cannot
possibly be translated. They are names
of some spiritual energies. There are
many of these types of powerful words
that must be memorized by the Priest of
Ifa for healing and spiritual work.
The Ifa priest will use Efun and Osun to
print the sign of Ofun Meji on the wall.
He will say the incantations to the wall,
while he chews kola nuts. After
recitation of the Odu, he will spray the
contents of his mouth on the printed sign
on the wall. He will pray that any
negativity that tries to confront the client
should disappear. The client becomes
immune.
Ayé lòkun, ènìyàn lọ̀ṣà. Enìkan kò le mọ̀

wẹ̀ kí ó la odò ayé já. Adífá fún abẹ
olóre tí óńṣe ore síta tí kííṣe sílé.
ÀLÀYÉ:
Ifá wípé kò síẹnití tí ólè te gbogbo aráyé
lọ́rùn. Kíẹnití ifá yí yọ síṣe ọọrẹ ìta ní
wọ̀n. Kí onítọ̀hún ṣe ọọre sí ilé nítorí ará
ilé ó yá ju ará ìta lọ. Kí ó ma fi gbogbo
rẹ si wípé òhun fẹ tẹ́ àwọn ènìyàn lọ́rùn.
Ẹ BỌ/ỌRẸ:
Kí a ní ìwà rere. Kíẹnití ifá yọ síṣe ọọre
ní wọ̀n Kí ó sìṣe ọọre fún ará ilé. Kí ó
gbó oúnjẹ fún àwọn ènìyàn.
Chapter 15
The world is like the sea and the people

of the world are like the lagoon;
There is no one who can swim across
the seas;
Cast Ifa teachings for Abe, the good
doer.
He always does good deeds for the
people outside of his family, but never
does anything for his family in the house.
Ebo: The client is advised to have good

character. The client should minimize
favors and not to be like (Igunnigun), the
vulture who did so many favors and
became bald. He or she should make a
feast or party for the people.
Alaye:
Ifa, in this odu teaches that there is no
one who can satisfy the world. It is like
the sea or the lagoon that you can never
swim through. The client should not
over-extend his or herself to lose sight
of his or her other responsibilities. He
or she should do more good for his or
her own people and relatives; more
energy than to outsiders.
There is a proverb in Yoruba that goes:
“Bi eniyan ba ta ara Ile re lo"po ti O ba
fe ra pada koni rowo ra” It means that if
one sells one"s relatives cheap, then
when one is ready to buy him back you
will not be able to afford him. Blood is
also thicker than water. The client will
have a more peaceful life if he or she
yields to the advice.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN
Ọ̀ nà tó tàràmáyà ló dífá fúnọ̀rúnmìlà

Ní ìgbàtí gbogboǹkan rẹ̀ túká
Tí wọ́n ní kí ó rúbọ kí gbogboǹkan rẹ̀ lè
ba jọ.
ÀLÀYÉ: Ẹniti ó dáfá kó ní àṣe yọrí. Kí

onítọ̀hún rúẹbọ kí àwọn ǹkan rẹ̀ lè ba ní
àṣe yọrí. Gbogboǹkan onítọ̀hún wà
kélekèle. Tí ó bá rúẹbọ onítọ̀hún yíò ní
àkójọ.
ẸBỌ RÍRÚ:
Agbọ̀n iṣu. Agbèẹ́mu kan epo pupa. Iyọ́
obì orógbó kí onítọ̀hun ṣe isà fún àwọn
ará ilé jẹ́.
The straight road that does not branch,

cast Ifa teachings for Orunmila when all
his matters were scattered. He was
advised to make offerings so that all his
matters will come together.
Orunmila listened to the advice and
made the offerings and his life became
easier.
Ebo:
The client must have perseverance and
determination. He or she should make
offerings of a basket of white yam, a keg
of palm wine, palm oil, salt, kola nuts,
bitter kola. The client should cook yam
for the people of the house to eat.
Alaye: Ifa predicted that the person who

has consulted Ifa does not have victory
over his or her problems. He or she
could start to do something but never
finish. In order to have completion on
projects and achievements of goals in
life. The client should cook yam for the
people of the house to eat.
Ọ̀ FÚN MÉJÌ ẸSẸ̀

KẸTÀDÍNDÍNLÓGÚN
Ìta gbangban kòṣe kan ku àìṣe sí
Adífá fún òrìṣáláọ̀ṣẹ̀rẹ̀màgbò
Tí óńkó ireọmọ láti ìsálúọ̀run bọ̀wa
ìsálú ayé
Wọ́n ní kí ó rúbọ kíọmọ rẹ̀ lé báa yá
ÀLÀYÉ:
Ifá sọ wípéẹnití ó dá ifá yí, yíò rí
ire,ṣùgbọ́n kí onítọ̀hun rúbọ kí ire náà lè
mọ lọwọ́. Bí onítọ̀hún bá bí ọmọ, kí
àwọn ọmọ náà lè ba yè. KíẸnití a dá ifá
fúnṣe ètùtù kí ó sì rúẹbọ.
ẸBỌ RÍRÚ:
Kíẹni tí a dá ifá fún fi eku, àtiẹja rúẹbọ,
obì, orógbó atareọtí àyébọ̀ adìyẹ kan,
epo pupa, iṣu,ọ̀gẹ̀dẹ̀, àgbàdo àtiẹ̀wà.
The outskirts are not a place

to do nothing.
Cast Ifa teachings for Orisaala
Oseremagbo (a name of Obatala) He
was bringing the prosperity of children
from Heaven to Earth. He was told to
make offerings so that His children will
survive. Obatala listened to the advice
and made the offerings.
All his children survived.
Ebo:
The client to whom Ifa has come for
should make offerings of eku, eja, obi,
orogbo, atare, oti, ayeboadiyekan,
epopupa, isu, ogede, agbado and ewa.
Alaye:
Ifa predicted that the person who gets
this odu in a consultation will be blessed
with prosperity. He or she will be given
a prestigious assignment. Ifa says that the
client should be careful not to lose the
blessings. He or she should make
offerings so that his or her children will
prevail.
Ọ̀ FÚN MÉJÌ ẸSẸ̀ KÉJÌDÍNLÓGÚN

Ewé ìrẹ̀ ìsàlẹ̀ odò ló dífá fún ọ̀rúnmìlà
Wọ́n ní kí orúbọ nítorí àrùn ojú
ÀLÀYÉ:
Ifá sọ wípé ojú tí kò bá dá pérépéré kò
lè rí ìsàlẹ̀ odò. Ifá ní kí onítọ̀hún múra sí
àrùn ojú. Ifá sọ wípé ojú yíò dà onítọ̀hún
láàmú. Kíẹnití ó dá ifá máaṣe ìtọ́jú ojú
rẹ̀ dáda. Ojú níọ̀wọ̀ púpọ̀.
ẸBỌ/ỌRẸ
Kíẹnití ó dá ifá maṣe ìtójú ojú rẹ̀ dáda.
Kí onítọ̀húnṣe àyèwò sí ojú ara rẹ̀.
Chapter 18
The Ire leaves are at the bottom of the
river.
Cast Ifa teachings for Orunmila.
He was told to make offerings to prevent
eye problems.
Ebo:
The client should do regular eye check-
ups. Try to protect the eyes.
Alaye:
Ifa predicted that the eyes are not sharp
and cannot see at the bottom of the river.
The client is advised to take very good
care of his or her eyes. The client could
have eye problems in life.
REFRENCES &
RESOURCES
IFA DIVINATION BY
WILLIAM BASCOM
Communication
between God and Men
in West Africa.
Indiana University
Press. Bloomington.
Odus Page Èguńdá
372, 374 Òsá 384 Ìrẹtẹ̀
Ètúrá Ètúrúpọ̀n Ìká
450, 454 Ọ̀ sé 468 Ọ̀
fuń 548, 550, 552, 556,
558
ÒRUNMÌLÀ
YOUNSTER
MAGAZINE Ọ̀
ruńmìlà Youngster
publications Yaba
Lagos.
Odu Pages Òguńdá
Méjì 22 Ọ̀ sá Méjì
Ìrẹtẹ̀ Méjì 22 Òtúrá
Méjì 26 Òtúrúpọ̀n
Méjì Ìká Méjì 17 Ọ̀ sẹ́
Méjì 17 Ọ̀ fuń Méjì 26,
43 Òtúrá Méjì 97, 100
Òtúrúpọ̀n Méjì 93, 96
Ìká Méjì Ọ̀ sẹ́ Méjì
104 Ọ̀ fuń Méjì 106,
107, 108
OJÚ ODÙ
MÉRINDINLOGUN
BY PROF. WANDE
ABIMBOLA Oxford
University Press,
London.
Ògundá méjì 55 Osa
meji 59 Ìretè meji 83
Òtúrá méjì 75
Òtúrúpòn méjì 69 Ìká
méjì 63 Òsé méjì 88
Òfuń méjì 94
MOST OF ORAL
ODU RECITATIONS
BY AWÓTUNDE
AWÓRENI ILÉ-IFÈ
AND ALL
TRANSLATIONS BY
CHIEF DAYÒ
OLÓGUNDÚDÚ.
Òguńdá méjì Òsá Méjì
Ìretè méjì Òtúrá méjì
Òtúrúpòn Ìká Òsé
meji Òfuń meji
Glossary
A
Àáràgbá = a creeping plant that take
over the farm Àfòmọ́ = a parasitic plant
that lives off another plant Agada = a
cutlass /hatchet
Àgaǹ = a barren woman
Àgìdímọ̀làjà = name of an Ifa priest from
Ile Ife Àguǹtaǹ = a sheep / a stupid
person
Àgbonmìrèguń = a name of Ifa
Àkàlàmàgbò = a big buzzard
Àgbà = elder
Agbára = strenght
Àgbàlagbà elderly person
Àgbébọ̀ = a nursing chicken
Àrúsẹ́gun = sacrifice for victory
Ajíbọ́lá = the one that was born into
wealth Akińsakin = brave person that
demonstrate bravery Ajogun = the
benevolent forces of nature Àìkú =
longevity
Akápò = book keeper
Àkójọ = out come
Aláfẹ̀yiǹtì = reliant
Alájọbí = ancestral lineage
Àlejò = stranger / foreigner
Àmù = clay use for water cooler
Àsìkò = time
Àwiǹ = on credit
Awo = an initiate Àwùjọ = gathering
Aya = wife
Ayé = world / life
B
Bàbá = father
Babaláwo = father of the secrets / ifa
priest
D
Dáadaa = very well
Dànù = spill away / waste Dèèwọ̀ =
became a forbidden Dífá = cast ifa
Dọwọ́ incare / in the hand
E
Egbò = roots
Elébùúté = the one that leaves at the
shore Ènìyaǹ = Human
Èrìgìàlọ̀ = a name of ifa
Èrò = thoughts, crowd of people
Ètùtù = rituals
Ewé = leaves
Ẹ
Ẹbọ = offerings
Ẹbọra = ghost /spirits
Ẹgbẹ́ = group of like mind
Ẹgbẹ̀ta = 600 counting in Yoruba
Ẹ̀ làsòdè = praise name for Orunmila
Ẹlẹyẹ = the mysterious female power
Ẹ̀ rọ̀ = calmness medicine
Ẹrú = Slave / servant
Ẹ̀ sẹ̀ = sin / offend
Ẹ̀ ṣiǹ = religion
F
Fọṣọ = to wash clothes Fọre = to speak
positively
G
Gìrìgìrì = in a rush Guńuguń = vulture
GB
Gbàwiǹ = get something on credit Gborí
= to be ahead
I
Ibú = pool of water
Ìdúró = on stand
Ìfà = bounty
Ìfòkufò = jumpy carelessly
Ìgbà = time
Igbá = calabash
Ìjà = fight
Ìsẹ́gun = victory
Ìsòro = difficulty
Ìjẹkújẹ = careless food consumtion
Ìkaǹdù = skunk
Ìkòkò = clay pot
Ìpèsè = ritual item
Iruńmọlẹ̀ = selected spiritual energies /
Orisa Ìsà = cooked white yam
Ìyẹ̀ròsuǹ = ifa powder
H
J
Jagun = fight a war Jìnà = far distance
Jùlọ = older than Jùnù = get lost
K
Kako = bend
L
Láíláí = for ever
Lọ́júpọ̀ = tangled
Lọ́lá = become wealthy
M
Múlùmọ́là = mix match
N
Níkókó = knotty / difficulty Níwà =
posses good chracter
O
Odì = enemity
Odù = the things that you scramble to
get/ essentials
Ojùkọ̀tuǹ = the eyes that watches the
right side
Ojùkòsì = the eyes that watches the left
side
Òkèlè = a scoop or spoonful of food
Olúbánbí = a name of Sango the spirit of
thunder / one born with the help of God
Olódù = the owner of odu /ifa wisdom
Olóore = generous one
Olórí ire = one with good head /
fortunate one
Olúkòyí = the owner of a town called
Ikoyi
Olódùmarè = the supreme energy
Onísèguǹ = herbalist
Onílé = the owner of the house
Onígbìjà = one"s defender
Òrùgbẹ = thirst
Òsììrì = bandit
Owó = money
Òwò = business
Ọ
Ọbalúayé = the spirit of healing the sick
/ ruler of the world Ọ́ dọ̀fin = Royal / an
ifa tittle
Ọduń = year
Ọlá = wealth
Ọ̀ tọ̀kùlú = town elite
Ọ̀ pọ̀lọpọ̀ = plenty / many
Ọ̀ pẹ̀ = palm tree / associated to
orunmila Ọlọ́fin = a name for God
Ọlọ́jà = marketer / the king
Ọ̀ sanyiǹ = the spirit of herbology Ọ̀ tá =
enemy
P
Padà = turn back
Pàtàkì = important
Pàtẹrẹ = spread like a tray Pẹpẹ =
shelve alter
Pérépéré = completely Pẹ̀rẹ̀pẹ̀rẹ̀
solemnly
R
S
Sọfà = left to serve in exchange Sùúrù =
patience
Gb
Gbẹ́gun = to have victory
Gbẹ́tẹ̀ = to overcome conspiracy T
Tọkọtaya = couple
Túúlu = tumor
U
W
Wòlíì = catholic priest Wọ̀wọ́ = plenty /
a lot
Y
Yọnu = bother
Yọríjù = ahead of others
Index
A
Abundance pg.180. Accomplishment
pg.136. Advise pg.39, 109 Allegiance
pg. 198.
Ancestors pg. 192. Anger pg. 197.
Appeace pg. 67. Arrogance pg. 58.
Arguments pg. 99. Association pg. 125,
174, 206. Authority pg. 148, 198.
Awareness pg. 97.
B
Barren Pg. 88, 105, 201. Beauty pg. 107.
Befitment pg. 116, 149. Betryal pg. 121,
192,197. Benefit pg. 201. Blessings pg.
34, 201.
C
Calmness pg. 78. Celebration pg. 81,
178. Completion.pg. 152, 211.
Ceremony pg. 146,178,187. Character
pg. 30, 82, 121, 142, 200. Chieftancy pg.
119. Children pg. 41, 94, 137, 138, 147,
148, 170, 201. Contention pg. 65.
Control pg. 58. Connection pg.88, 130.
Controversy pg. 86, 116. Consistency
pg. 158. Contageous pg. 183. Control pg.
158 Coolness pg. 78, 141. Conquer pg.
184.
D
Death pg. 63, 91, 97, 104, 133, 164,
207. Detamination pg. 57, 125, 139.
Destination pg. 154. Dignity pg. 153,
199. Director pg. 119. Disease pg. 155,
156, 183. Ditch pg 107.
E
Earth pg. 60, 198. Elder pg. 58. Enemy
pg. 29, 36, 79, 109, 113, 151, 163, 176.
Establishment pg. 190 Evil pg. 60, 207.
Evolution pg. 39. Exchange pg 155.
Experience pg. 93.
F
Faithfulness.pg. 82. Father pg. 145.
Favors pg. 31, 73. Favorable 145. Fight
pg. 37, 99. Fortune pg. 34. Firmness pg.
163. Friendship 195.
G
Garment pg. 130,131. Generous pg 135.
Gift pg 117. Grave pg. 145. Goodness
pg 135 Greediness pg 174 Glory pg.
189, 194. Grains pg 142. Guest pg. 125.
Guidance pg. 39.
H
Hardship pg 27,140. Happiness 88.
Hatred pg 109. Head pg133, 142.
Headway pg 134, 144. Help 59. Hole pg
107, 168. Homage pg145. Humility 58,
139. Husband pg 162
I
Ibadan pg 173,188. Importance pg 69.
Information pg 134. Initiate pg. 149.
Initiation. 99.
J
Jelousy pg 107, 191. Journey pg 29, 64,
97, 154, 171, 174. Judgement pg. 38, 58,
198.
KL
MN
OP
QR
S
T
U
WX
Y
Z
Author. Chief
Adédayọ̀Ológundúdú
M.Sc. Urban
Environmental
Systems Management
Chief Dayò , the
founder and executive
director of Ile
Orunmila, and the
Center for Spoken
Words & Performing
Arts, is native to Ile-
Ife, Nigeria. Adedayo
Ologundudu is
currently a lecturer at
the Federal University
of Technology Akure
Nigeria, School of
Environmental
Technology
Deparment of
Building. He was born
into the Yoruba tribe,
and in his adult life,
was initiated as a chief
of the Yoruba tribe
and a priest of the
Yoruba religion, a
practice focusing on
the worship of nature
in Yoruba, known as
Orisas, the seeking of
guidance through
divination, and the
seeking of natural
healing methods
through this
divination. Chief Dayo
has been very active in
carrying on the
Yoruba tradition both
in places where it is
commonly practiced
such as Nigeria and
the Caribbean, as well
as in America , where
it is not as common .
In 1977, while in
Nigeria , Chief Dayo
founded the
ỌbàtáláCultural Cen
ter, a center with the
purpose of further
developing Yoruba
music, dance, and art.
In 1987, he
coordinated the
Conference of the
Sons of Ifa in New
York City, a
conference for Yoruba
priests and priestesses.
Chief Dayo has taught
classes on Yoruba
language and
divination throughout
the Caribbean as well
as at the Caribbean
Cultural Center in
New York City from
1981 -1983. He
continues to teach
these classes weekly, at
the Center for Spoken
Words & Performing
Arts. Despite Chief
Dayo"s religious
practice, the Center
for Spoken Words &
Performing Arts has
no religious affiliation
itself.Chief
Dayọ̀received a
Bachelor of
Professional Studies
degree in
Construction
Management, and a
Master of Science
degree in Urban
Environmental
Systems Management
from the Pratt
Institute in Brooklyn ,
NY. Chief Dayòis a
drummer and a
saxophonist and has
performed and
lectured at many
venues in the United
States, including the
Smithsonian Museum
in Washington, D.C.
and the Museum of
Natural History in
New York City, as well
as many colleges
across the country.
Chief Dayòis also an
artist and an
environmentalist .

The Original Major Odu Ifa

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The Original Major Odu Ifa

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Copyright © 2008 by:

Center for Spoken

The subsequent volumes of this work

Se, one just has to be consistent. He /

Ọ̀ràngún méjì Àpólà

100 101 102 103 ll ll l ll

104 105 106

Àpólà Ọ̀ wọ́nrín 123

130 131 132 133 ll ll l ll

134 135 136

171 172 173 174 l l ll l l

175 176 177 178 l l ll l l

Ẹ sẹ̀kanọlà 179 180

Àpólà Ìka 212 213

224 225 226 ll ll l ll ll ll

Ọ̀ sẹ́ dúdú 231 232 233

235 236 237 l l ll l l l

Ọ̀ sẹ́ Awúrelà 239

243 244 245 ll ll ll ll l ll

Bàbá a rìn lóko

W ọ́n ní kí wọ́n óṣe àkàléẹbọ níṣíṣe Ẹbọ

Èrìgì àl ọ̀, mọ̀ mọ̀ jẹ́ kí iléakápò bàjẹ́

IX. ÒGÚNDÁ MÉJÌ Chapter 1

The father who settles on the farm;

Ojùk ọ̀tún (name of a divinity)

And so what offerings does the Akápò

Ifá does not let Akápò walk away.

ÒGÚNDÁ MÉJÌ ẸSẸ̀ KEJÌ

Akókó awo ọba lódeỌ̀ yọ́ Kúlúwẹ́ o

(Ifá ní kí a ma gbàgbé olóoré, kí a fẹ́ràn)

He that was making Awo venture to the

ODÙ KEJE ÒGÚNDÁ MÉJÌ ẸSẸ̀

Ọ̀ rúnmìlà rìnrìnrìn nínú ìṣẹ́

A da gìrìgìrì rebi ìjà A dífá fúnỌ̀

A ṣe igbá ògún dá ni sílẹ̀ Lará tó rọ ni

Ifá ní kí a bọ ògún, kí a rúbọ, kí ale kúrò

One never suffers more than this;

That is when we feel better.

Àlàyé: Ifá says that the client who has

ODÙ KÉJE ÒGÚNDÁ MÉJÌ ẸSẸ

(Ifá ní kí a rúb ọ, Àwọn ọ̀tá kan fẹ́ bàwá

It is the house that I come from;

If it is a babaláwo who wishes that I

If it is a herbalist who wishes me not to

If it is a male, female, witch, wizard,

ÒGÚNDÁ MÉJÌ ẸSẸ KÀRÚN Ìgbọ́rọ́ki

A dífá fún Alápá, ọmọ Arọ

Ifá ní òhun ti ańṣe, òhun tí ó lè mún ìkà

Ìgbóróki is the babaláwo of ìgbóróki (a

They cast Ifá divination for

With Ìwàmikùl ẹ́hìn (a name which

ÒGÚNDÁ MÉJÌ ẸSẸ KẸFÀ Gúnnugún

Igúnnugún (the Vulture) did too many

Òro (a type of apple tree) did too many

Python, if you swallow an Awo you

Python if you swallow another Awo (an

ÒGÚNDÁ MÉJÌ ẸSẸ KEJE

Àgbéb ọ adìe méjì, àti egbèjìlá Mo ní bí

Óní ọmọ kíí tán lẹ́hìn obìnrin

Ọ̀ tẹ̀kùlú gbogbo,ẹ wá yọ̀ fún mi poro Ifá

It drops down and I see them;

He said having child upon child is the

He said 1 goat and 22 cowrie"s

ÒGÚNDÁ MÉJÌ ẸSẸ KẸJỌ