OLODU IFA

THE FIRST SIXTEEN ODU OF IFA FOR

BEGINING STUDENTS OF IFA DIVINATION

BY AWO OLUWASINA KUTI

EGBE IFA OGUN TI ODE REMO

 Introduction

In 1989 I traveled to Ode Remo and was blessed with initiation into

the society of traditional diviners called Ifa. At the time of my first visit to

Africa, I considered myself something of an authority on Ifa because I

read every book I could find on the subject in English. Because I am a

product of western education, I falsely assumed that because I was well

read in a particular area, I must have had a good grasp of the subject. I

was shocked and humbled on my first day in Ode Remo. It soon became

very apparent to me the children of the village knew far more about Ifa

than I all the books I’d read combined. This meant the wisdom of the

elders was way past my ability to even evaluate, let alone understand.

Some westerners go to Africa, get initiated, come back to the

United States and assume their ritual experience made them experts on

the subject. It is clear to me that the primary function of Ifa initiation is

to receive permission to seriously study traditional Yoruba ritual. This

study involves both learning the mechanics of the system and receiving

guidance from my teachers on the development of good character.

Ifa is an oral tradition. It was apparent to me that the method of

teaching used in an oral tradition is for the six year olds to teach the four

year olds, for the eight year olds to teach the six year olds and so.

Training for Ifa in a traditional Yoruba family usually begins at the age of

seven. Even though I was over forty years old at the time, I understood

the only way I could be taken seriously was to begin to study with the
children. On my first trip to Ode Remo most of my instruction came

from a young Awo (diviner) named Wasu. He taught me proper protocol,

he taught me songs and prayers. He guided me through the Iyawo

(novice) process and led significant portions of my initiation. At the time

Wasu was nine years old.

On my second trip I was able to convince the young men who just

entering the adult phase of their lives that I was a serious student. They

took the time to write down some of the elementary information that the

elders required all adult students of to memorize. This material became

the basis for my studies while I was away from my teachers and at home

in the United States. Most of the information I received at this time

involved study of prayer and invocation.

On my third trip Awo Sina Kuti wrote down the first sixteen verses

of Odu Ifa the text used in divination. The complete text involves two

hundred and fifty six verses of sacred scripture bases from one

generation to the next through memorization and oral transmission.

Baba Kuti was kind enough to write the verses so I could again continue

my studies when I returned home.

Baba Kuti asked me to make this material available to serious

students of Ifa here in the United States. Some have claimed that this

material is ‘secret’ and should not be shown to those who are not

initiated. In Ode Remo the stories, proverbs and sacred history found

within Odu Ifa are as commonly known in the village as Bible stores are
in most communities across America. What is secret is the way these

stories are used in ritual. The use of these stories as part of a ritual

process is limited to those who are sanctioned to learn ritual as a result

of their initiation into Ifa.

I present the material given to me by Baba Kuti so serious

students of Ifa who do not have access to teachers in Africa can begin the

process of memorization, contemplation and analysis of Odu as a source

of inspiration and guidance. This material is usually learned by the age

of fourteen. This is followed by a lengthy period (ten to fifteen years) of

learning the remaining two hundred and forty verses. I have included

the names of the remaining verses in the sequence they are learned in

Ode Remo. I have also included in parenthesis the name of the Odu as

they are called in the Ijebu dialect spoken in Ode Remo.

It is my hope that this material will be used, studied, reproduced

and discusses as a basis for gaining a deeper understanding and

appreciation of a truly remarkable body of wisdom. Because this body of

wisdom is thousands of years old it is clearly and legally in the public

domain. This means anyone who claims a copyright on this material is

both misrepresenting the law and attempting to confiscate the traditional

wisdom of a culture that is ready willing and able to share its

understanding of Spirit with the world. It is my hope that future

students of Ifa can avoid the mistake I made of believing the vast depth
of Ifa has been captured by the written word and begin the true process

of learning that only comes through embracing an oral discipline.

Every time I have spoken to a diviner in Nigeria and asked a

question, the answered to the question was always prefaced by a

quotation from the wisdom of the ancestors. This is the key element in

the process of making eternal truth relevant to the present moment.

The commentary sections are my attempts to interpret the verses.

They are not a part of the material that is traditionally memorized. The

suggested materials for making offerings can be modified depending on

the specific circumstances of the divination. The key to effective

divination is the ability to see clearly the objective and to move towards

that objective with all the resources available to the diviner.

Ase o.
Awo Fa’lokun Fatunmbi
 I I
I I
I I
I I

ÈJIOGBÈ

There - is - no - place - on - earth - I - can - go - where - I - will -

not - meet - happiness cast Ifá for Òdùnkún (Sweet Potato) on the day he

was going to make the journey to the land of Isu (Yam) and Agbàdó

(corn). Ifá advised Òdùnkún to make ebo so his life will be sweeter than

Isu and Agbàbó. Isu and Agbàdó were tasted by the people of earth and

they were not as sweet as Òdùnkún. It was on that day Òdùnkún

danced and sang for joy saying he would do the ebo over and over again.

Ifá advised there was no value in repeating the ebo. Òdùnkún sang

and danced in praise of the Awo, while the Awo praised Ifá, while Ifá

praised Olodumare. When Òdùnkún started to sing Èsú put a song in

Òdùnkún's mouth. Òdùnkún started singing;

Ayé Sènrén ti dun, o dun ju oyin lo.

Ayé Sènrén ti dun, o dun ju oyin lo.

Òrísà je aye mi o dun, Aláyun Gbáláyun.

Òrísà je aye mi o dun, Aláyun Gbáláyun.

Sweet Potato life, sweeter than honey.

 Sweet Potato life, sweeter than honey.

Immortals let my life be sweet, o Aláyun Gbáláyun.

Immortals let my life be sweet, o Aláyun Gbáláyun.

Commentary:

Ifá says this person is about to go on a journey. Ifá says there will

be a blessing of long life, abundance and children. Ifá says this person's

star will shine above all others who are met on the journey. Ifá says this

person should eat sweet potatoes as medicine for good fortune.

Etutu (offering); 4 eiyelé (pigeon), 4 akuko (rooster), 1 epo (bottle of

palm oil), 1 white plate, 4 eko (corn meal cakes), áàdùn (corn floor mixed

with oil), plus many sweet things (honey, sugar, candy) and 25 nira

(money), offered to Obàtálá and Ògún.

Akogi - l'apa - tied - himself - with - a - rope cast Ifá for the

slanderer in the home, the slanderer out on the street and Òrúnmìlà on

the day they were all told to make ebo inside the home and out on the

street. The slanderer in the home and the slanderer out on the street

refused to make ebo. Òrúnmìlà made ebo and was victorious over his

enemies in his home and his enemies out on the street. Òrúnmìlà was

very happy, he started to sing and dance in praise of the Awo, while the
Awo praised Ifá, while Ifá praised Olodumare. When Òrúnmìlà started to

sing, Èsú put a song in his mouth. Òrúnmìlà sang;

Elénìní Ilé, Elénìní òde o.

Elénìní Ilé, Elénìní òde o.

Kini mo ra lowo yin.

Elénìní Ilé, Elénìní òde o.

Slanderer in the home, Slanderer out on the street.

Slanderer in the home, Slanderer out on the street.

What did I buy from you?

Slanderer in the home, Slanderer out on the street.

Commentary:

Ifá says the Immortals insist on justice. Ifá says this person will

receive a blessing of abundance. Ifá says there are many people saying

slanderous things about this person both at home and at work. Ifá says

this person will rise above their enemies. Ifá says this person should

worship Ifá.

Etutu (offering): 3 eiyelé (pigeons), 1 epo (bottle of palm oil), 3 eko

(corn mealcakes) 16 nira (money), offered to Obàtálá and Ògún.

Éèwò (taboo): ground nuts, mushrooms and black cloths.

 I I I I
I I I I
I I I I
I I I I

ÒYEKÚ MÉJÌ

Joy - received - at - home - is - not - as - strong - as - joy - received

- on - the - farm cast Ifá for Onikabidun on the day Onikabidun wanted

to increase his joy. Ifá advised Onikabidun to receive five hoes treated

with Ifá medicine. Onikabidun took the hoes to his home. The people

from his home took the hoes to the farm, while the people from the farm

brought their hoes to his house. Both groups of people met on the road

between the house and the farm. The people from the farm said their

hoes were used for digging up wealth. The people from the house said

their hoes were used to bury placentas. Onikabidun was very happy, he

started to sing and dance in praise of the Awo, while the Awo praised Ifa,

while Ifa praised Olodumare. When Onikabidun started to sing Èsú put

words in his mouth. Onikabidun sang;

Ìyòyò ke wa yo fun mi o.
 Ìyòyò ke wa yo fun mi o.

A mi yò nilé, a mi yo lájò.

Ìyòyò Aye e, Ìyòyò.

Joyfullness, let people come to me with joy.

Joyfullness, let people come to me with joy.

Joy at home, joy on the farm.

Joyfullness, let people come to me with joy.

Commentary:

Ifá says this person will receive a blessing of joy. Ifá says whatever

joy is in this person's life will be doubled. Ifá says the blessing of joy

includes abundance and children. Ifá says things have not being going

well for this person prior to making ebo. Ifá says this person's life has

been going in a zig zag pattern from good fortune to bad fortune. Ifá says

this person has troubled accepting joy in their life and this attitude must

change.

Etutu (offering): 4 euyelè (pigeon), 4 abo adìe (hen), 1 eku (rat), 1

Eja aro (black cat fish), 1 epo (bottle of palm oil), 1 white plate, money as

determined by the Awo, offered to Ìbejì. The Awo will mark this Odu with

iyerosun on five hoes to be kept in the house, and five hoes to be kept

outside.
 *

My - right - hand - Oye - my - left - hand - Oye - two - Oyes -

become - true - in - front - of - the - tub - cast Ifá for Ape with epo's head

and Alagoro Opero on the day the Ape did not want to loose all he had.

Ifá advised Ape to made ebo. Ape made ebo on the day he kept the

things that belonged to him. From that day on, when the Ape swings

through the trees with his child on his back, the child does not fall. The

Ape was very happy, he started to sing and dance in praise of the Awo,

while the Awo praised Ifá, while Ifá praised Olodumare. When the Ape

started to sing, Èsú put words in his mouth. The Ape sang;

Mo ru ìyán, mo ru ìyán o.

Ilè edun pa pòjù. Ilè edun pa pòjù.

Mo ru ìyán, mo ru ìyán o.

Ilè edun pa pòjù.

I offered pounded yam.

The house has no misfortune.

I offered pounded yam.

The house has no misfortune.

Commentary:
 Ifá says this person must make ebo to ensure they do not loose

what they already have gained. Ifá says adimu offerings of pound yam

should be presented to this person's Òrìsà. Ifá says wool should be

wrapped around the pot of this person's Òrìsà. Ifá says prayers must be

offered to avert unexpected death and misfortune. Ifá says this person

has struggled in the past and they will receive a blessing of peace.

Etutu (offering): 5 eiyelè (pigeon), 4 abo adìe (hen), 1 white plate, 1

epo (bottle of palm oil), iyan (pounded yam), amount of money

established by the Awo, offered to Ìbejì.

Éèwo (taboo): grey rat, do not cover the head with leaves when it

rains.

II II
I I
I I
II II

ÌWÒRI MÉJÌ

The - motar - that - we - use - to - pound - yam - is - not - used -

to - pierce - elu - an - aged - pot - covered - at - the - mouth - cast Ifá for

Olu on the day he wanted to go Ilé Olókun (house of the Spirit of the

Ocean) and Ilé Olosa (house of the Spirit of the Lagoon). Ifá advised Olu

to make ebo so the journey would be blessed with goodness. Olu made

the ebo. Olu arrived at the home of Olókun and beat him three times
playing ayo (a game of chance). Olókun promised he would give half of

his property to anyone who could beat him playing ayo. Olu went to the

home of Olosa and beat him three times playing ayo. Olosa promised he

would give half of his property to anyone who could beat him playing ayo.

It was on that day Olu received the blessing of abundance. Olu was

singing and dancing in praise of the Awo, while the Awo praised Ifá, while

Ifá praised Olodumare. When Olu started to sing, Èsú filled his mouth

with a song. Olu sang;

Mo bolu t'ayo mo kan re o.

Mo bolu t'ayo mo kan re o.

Mo bolu t'ayo lóyìnbó o.

Mo bolu t'ayo mo kan re o, o, o, o.

I played ayo with Olu, I received a blessing.

I played ayo with Olu, I received a blessing.

I played ayo with Olu at the home of a foreigner.

I played ayo with Olu, I received a blessing.

Commentary:

Ifá says this person should make ebo to ask for the blessings they

seek. Ifá says this person should become skilled in games of chance. Ifá
says this person should offer a sheep to Eleda. Ifá says this person will

find good fortune from a stranger.

Etutu (Offering): 1 eiyelé (pigeon), 1 abo adie (hen), 1 white plate,

eko (corn meal cakes) and money to be determined by the diviner, offered

to Obàtálá.

What - you - like - I - don't - like - which - one - should - be -

among - us cast Ifá for Onimuti Iwori children of those who ride horses

with arrogance in front of Olu on the day they were concerned about

being treated like they were dead. Ifá advised the children to make ebo.

The children made ebo. The diviner said the image of a dead person is

never seen digging ground. From that day on the children were known to

be among the living.

Commentary:

Ifá says this person should make ebo to avert death and disease.

Ifá says that this person should make ebo so that the world will not treat

them as if they are either dead or worthless. Ifá says this person should

receive two sets of Ìbejì, one set of female Ìbejì, and one set of male Ìbejì,

as part of their personal shrine. Ifá says the Ìbejì will provide protection

from enemies, death and disease.

 Etutu (offering): 4 eiyelé (pigeon), 4 abo adie (hen), 1 white plate, 4

eko (made from cooked yam), eku (small rat), 1 epo (bottle of palm oil)

and 50 nira (money), offered to Ìbejì and Obàtálá.

Éèwo (taboo): dog and òri fruit.

I I
II II
II II
I I

IDÍ MÉJÌ (ÒDÍ MÉJÌ)

Two - bottoms - that - I - use - to - sit - on - give - me - comfort

cast Ifá for Onibode Ejiejiemogun on the day Onibode Ejiejiemogun

wanted to see goodness greet him twice a day. Ifá advised Onibode

Ejiejiemogun to make ebo so goodness would not pass him by. Onibode

Ejiejiemogun made ebo. From that day on goodness greeted Onibode

Ejiejiemogun twice a day.

Commentary:

Ifá says this person will receive blessings if ebo is made. Ifá says

this person believes good fortune has passed them by. Ifá says when

good fortune has come to this person in the past it has slipped through

their fingers. Ifá says this person remains optimistic about the future

and they should offer prayers to the Òrìsà asking for support in the
manifestation of their dreams. Ifá says constant prayer will brings this

person's dreams into reality.

Etutu (offering): 4 eiyelé (pigeon), all edible things (offerings of a

varity of prepared foods), 4 eko (corn meal cakes), 1 epo (bottle of palm

oil), 1 white plate and 40 nira (money), offered to Èsú.

Eetalewa - with - gbagbdegbagada - eyes cast Ifá for Òrúnmìlà on

the day Òrúnmìlà was carrying lagede to the three meeting places of

death. It is duck we call sojiji and it is lagade who was being carried to

the three meeting places of death. Ifá advised Òrúnmìlà to make ebo so

death, disease and the stone of trouble would not greet him at the three

meeting places of death. Òrúnmìlà made ebo and passed through the

three meeting places of death with lagade. Both of them made the

journey unharmed. Òrúnmìlà started to sing and dance in praise of the

Awo, while the Awo praised Ifá, while Ifá praised Olodumare.

Commentary:

Ifá says this person must make ebo so the stones thrown by death

and disease will not reach them.

 Etutu (Offering): 3 Ako okuta (hard stones), 3 eiyelé (pigeon), 1 eko

(corn meal cake), 1 àgbo (ram), 1 white plate and money determined by

the diviner, offered to Èsú.

Éèwo (taboo): If a yam breaks while it is being removed from its

container it must not be eaten. Do not dig holes near the entrance to the

city.

I I
I I
II II
II II

ÌROSÙN MÉJÌ

Their - mouth - their - mouth cast Ifá for Apeni on the day he was

being threatened by the mouth of the people of the world. Ifá advised

Apeni to make ebo to avoid death and destruction from the mouth of the

people of the world. Apeni made ebo. Apeni was protected from the

death and destruction caused by the people of the world. Apeni was

singing and dancing and praising the Awo, while the Awo praised Ifá,

while Ifá praised Olodumare. When Apeni started to sing Èsú put a song

in his mouth. Apeni sang;

Enu won, enu won è le pa Àpéni.

Enu won, enu won è le pa Àpéni.

 Their mouth, their mouth cannot kill Apeni.

Their mouth, their mouth cannot kill Apeni.

Commentary:

Ifá says this person must make ebo for protection from enemies.

Ifá says offerings should be made to the family Egungun.

Etutu (offering): 4 eiyelé (pigeon), 4 abo adie (hen), 1 epo (bottle of

palm oil), akara (bean cakes), moin - moin (startch balls) and 16 nira

(money), offered to Orí and Egungun.

Porogun - of - igbodu - with - a - stock - bottom cast Ifá for

Okansusu Irosu on the day Okansusu Irosu made the journey from the

home of the ancestors to the home of the people on earth. Ifá advised

Okansusu Irosu to make ebo so when Okansusu Irosu pounds yam he

will see a child eat it, when Okansusu Irosu prepares soup he will see a

child eat it. Okansusu Irosu made ebo and saw children eating

everything he cooked. Okansusu Irosu started to sing and dance in

praise of the Awo, while the Awo praised Ifá, while Ifá praised

Olodumare. As Okansus Irosu started to sing, Èsú put a song in his

mouth. Okansus Irosu sang;

 Baba ma je nikan jé, iyán ti mo gún.

Baba ma je nikan jé, Obè ti mo se.

Baba ma je nikan jé.

Father don't let me eat alone, yams that I have prepared.

Father don't let me eat alone, soup that I have prepared.

Father don't let me eat alone.

Commentary:

Ifá says this person or someone close to them is looking for

children. Ifá says making ebo will bring a blessing of children.

Etutu (offering): iyan (pounded yam), eba (soup), sweet things, 1

eiyelé (pigeon), 1abo adie (hen), 1 white plate, 1 epo (bottle of palm oil)

and 35 nira. Offered to Orí and Egungun.

Éèwu (snake): snake, red cloths.

II II
II II
I I
I I

OHENREN MÉJÌ (ÒWÓNRÍN MÉJÌ)

Thief - but - not - a - thief - who - made - the - diviner - take - our -

things - in - our - presence cast Ifá for Owon foliage on the day that he
wanted to bring the power of a chief from the sea. Ifá advised Owon

foliage to make ebo so that he would receive the blessing of fame. Owon

foliage made ebo and became a chief. Owon foliage started to sing and

dance in praise of the Awo, while the Awo was praising Ifá, while Ifá was

praising Olodumare. When Owon foliage started to sing, Èsú put a song

in his mouth. Owon foliage sang;

Owon mì jó, Owon mì yò.

Owon ti mú ota oye b'odò.

Owon mì jó, Owon mì yò.

Owon day dance, Owon day sing.

Owon has brought the power of the chief from the sea.

Owon day dance, Owon day sing.

Commentary:

Ifá says this person must make ebo so they may receive an

important title or position. Ifá says this person has the head of a leader.

Ifá says this person must assume a position of responsibility within their

family. Ifá says this person can help their family solve a problem.

Etutu (offering): 6 eiyelé (pigeon), 6 abo adie (hen), 6 eku (small

rat), 6 eja aro (black cat fish), 1 white plate and 25 nira (money), offered

to Obàtálá and Èsú.

 *

It - is - a - big - tree - that - takes - a - brass - bell - brom - the -

little -palm - tree's - mouth - leaving - insult - behind - saying - that -

nobody - should - push - the - calabash - gradually - beside - them cast

Ifá for Ologbo Jigolo (sluggish cat) on the day Ologbo Jigolo found himself

under attack by those who throw hexes. Ifá advised Ologbo Jigolo to

make ebo. Ologbo Jigolo made ebo. From that day on Ologbo Jigolo

traveled without being harmed. Ologbo Jigolo started to dance and sing

in praise of the Awo, while the Awo praised Ifá, while Ifá prasied

Olodumare. When Ologbo Jigolo started to sing, Èsú put a song in his

mouth. Ologbo Jigolo sang;

Òlógbò dúdú ese, gòòlò ma se lo, gòòlò ma se bo.

Black cat, sluggishly I will go, sluggishly I will come back.

Commentary:

Ifá says if this person is planning to take a trip they should make

ebo in order to avoid being harmed by hexes. Ifá says after ebo is made

this person should use Eyonu herbs to attrack good things while on the

journey.
 Etutu (offering): 10 okete (large rat), 1 epo (bottle of palm oil), 1

white plate and 50 nira (money), offered to Obàtálá and Èsú.

I I
II II
II II
II II

ÒBÀRÀ MÉJÌ

Washing - the - right - hand - with - the - left - hand - and -

washing - the - left - hand - with - the - right - hand cast Ifá for Awun

(white wood) on the day he wanted to have his head cleaned. Ifá advised

Awun to make ebo. Awun made ebo. It was on that day that Awun

received a good head. Awun sang and danced in praise of the Awo, while

the Awo praised Ifá, while Ifá praised Olodumare. When Awun started to

sing, Èsú put a song in his mouth. Awun sang;

Awún de na, Awún dèrò. Orí ire l'Awún nwe.

Awún de na, Awún dèrò. Orí ire l'Awún nwe.

Awun has come, Awun easiness. It is good luck that Awun

uses as a bath.

Awun has come, Awun easiness. It is good luck that Awun

uses as a bath.
Commentary:

Ifá says this person should have their head cleaned so the hand of

the Awo will ease their burden. Ifá says this person should worship Ifá

so their burden may continue to be lifted.

Etutu (offering): 4 eiyelé (pigeon), 4 abo adie (hen), 1 epo (bottle of

palm oil), 6 iyan funfun (white yam), 6 eko (corn meal cakes) and 50

nira (money), offered to Èsú.

Abarere Awo Odán cast Ifá for Odán on the day he was preparing

to re-establish himself. Ifá advised Odán to make ebo so the area would

have shade. Odán made ebo. The area started having shade. Odán

started to sing and dance in praise of the Awo, while the Awo praised Ifá,

while Ifá praised Olodumare. When Odán started to sing, Èsú put a

song in his mouth. Odán sang;

Odán nbi, Odán nre. Odán ti múlè lbùdó o.

Odán nbi, Odán nre. Odán ti múlè lbùdó o.

Odán was born, Odán survived. Odán has established

itself.
 Odán was born, Odán survived. Odán has established

itself.

Commentary:

Ifá says it is a good time for this person to start a new project. Ifá

says if this person wants to move the time is right. Ifá says if this person

is about to enter a relationship, the relationship will be good. Ifá says

this person will receive a blessing of abundance and a blessing of a good

relationship.

Etutu (offering): 4 eiyelé (pigeon), 4 abo adie (hen), 1 epo (bottle of

palm oi)l, 1 white plate, 4 eko (corn meal cakes) and 100 nira (money)

offered to Èsú.

Éèwo (taboo): hunting small birds.

II II
II II
II II
I I

ÒKÀNRÀN MÉJÌ

The - hard - wood - of - the - forest - used - to - make - Osunsun -

staff - doesn't - give - juice - while - a - tree - used - to - make - Atori -

staff - will - draw - blood cast Ifá for Sakoto on the day he was making a
journey to the town of Owa. Ifá advised Sakoto to make ebo. Sakoto

made ebo. As Sakoto was traveling to Owa he met Èsú and gave him a

bean cake. Èsú took the cake and changed himself into a woman. Èsú

possing as a woman asked Sakoto for whatever he could give. Sakoto

gave the woman a bean cake. Èsú took the cake and changed himself

into a small child. Èsú possing as a child asked Sakoto for whatever he

could give. Sakoto gave the child a bean cake. On the journey Sakoto

gave away three bean cakes. Èsú asked Sakoto where he was going.

Sakoto said he was making the journey to Owa. Èsú told Sakoto the

people of Owa had been suffering for a long time without rain. Èsú

pointed to a patch of ado (small gordes used to carry medicine) and told

Sakoto to go among the ado. Èsú said some of ado would say; "pluck

me," and others would remain silent. Sakoto was instructed to take one

of the ado that remained silent and cut off the top. Èsú said as Sakoto

approached the entrance to Owa he should lift the ado up over his head

and announce he was bringing rain. Sakoto did as he was instructed

and entered the town saying; "People of Owa I bring rain." Immediately it

started to rain. The next day the Oba of Owa instructed the town crier to

tell the people of Owa he wanted to meet the stranger who said he had

brought the rain. Sakoto was brought to the Oba and the Oba divided all

his property and belongings giving half to Sakoto. It was on that day

Sakoto received the blessings he had been looking for. Sakoto started to

sing and dance in praise of the Awo, while the Awo praised Ifá, while Ifá
praised Olodumare. When Sakoto started to sing, Èsú put a song in his

mouth. Sakoto sang;

Sàkòtó mo léwà, awo ire dun bo n'ife.

Sàkòtó mo léwà, awo ire dun bo n'ife.

Sakoto is beauty, good divination is sweet to praise.

Sakoto is beauty, good divination is sweet to praise.

Commentary:

Ifá says this person is about to go on a journey. Ifá says this

person should make ebo so that the journey will bring fame and

abundance. Ifá says when this person arrives at their destination they

will be able to solve a problem that will bring good fortune. Ifá says this

person should offer bean cakes to Èsú become making the journey. Ifá

says when this person arrives at their destination they will have many

benefactors.

Etutu (offering): 4 eiyelé (pigeon), 4 adie (fowl), 1epo (bottle of palm

oil), 1 white plate, 4 eko (corn meal cakes) and 20 nira (money) offered to

Ògún and Èsú.

*
 There - are - different - ways - found - the - land - of - the -

ancestors cast Ifá for Igbegbe (rat) on the day he was doing to sell rat at

the market. Ifá advised Igbegbe to make ebo so he would see things

clearly. Igbegbe made ebo and had clear vision.

Commentary:

Ifá says this person is not seeing things clearly. Ifá says this

person should make ebo to clear away confusion.

Etutu (offering): 2 eiyelé (pigeon), 3 adie (fowl), 1 epo (bottle of palm

oil), mariwo (dried palm leaves), 1 white plate and 25 nira (money),

offered to Ògún and Èsú.

I I
I I
I I
II II

ÒGÚNDÁ MÉJÌ

Dried - palm - leaves cast Ifá for tiger on the day that tiger was

going hunting. Ifá advised tiger to make ebo so he would reap the fruit

of his efforts. Tiger was reluctant to make ebo. Tiger went on the hunt

and captured a deer he placed under a palm tree. As he was about to eat

the deer dried palm leaves fell from the tree and sacred him away. Tiger

continued the hunt and captured an antelope he placed next to an ant

hill. As he was about to eat the antelope it became covered with ants.

Tiger returned to the Awo and asked what should be done in order to

reap the fruit of his efforts. Ifá advised tiger to make ebo. Tiger made

ebo. From that day on tiger eat all the game he captured on the hunt.

Commentary:

Ifá says this person must make ebo to keep the fruit of their labor.

Etutu (offering): 4 eiyelé (pigeon), 4 adie (fowl), 1 piece of leather,

1epo (botttle of palm oil), 1 white plate and 55 nira (money), offered to

Ògún and Ifá.

Eluku - does - not - have - Oro - while - Oro - does - not - have - a

- metal - bell cast Ifa for the people of Idena - Magbon on the day the

entire town was weeping for good fortune. Ifá advised the people of Idena

- Magbon to make ebo so they would receive the good fortune that would

put an end to their weeping. The people of Idena - Magbon made ebo. It

was on that day the people of Idena - Magbon received the blessing of

good fortune.

Commentary:
 Ifá says this person should make ebo to insure good fortune

comes their way. Ifá says many blessings are close but there is a risk

they will be lost if ebo is not made.

Etutu (offering): 2 agogo (metal bell), 2 eiyelé (pigeon), 2 adie (fowl),

2 Osunsun (hard wood stick used to strike the bells) and money

determined by the diviner. Both bells are to be marked with iyerosun.

One bell is for the diviner and the other bell is for the person who has

received the Odu.

Éèwu (taboo): carry money in a purse or wallet blessed for

protection.