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The Ancient Wisdom

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Afolabi A. Epega
 IFA
The Ancient Wisdom
 Digitized by the Internet Archive
in 2023 with funding from
Kahle/Austin Foundation

https://archive.org/details/ifaancientwisdom0000afol
 IFA
The Ancient Wisdom

Afolabi A. Epega

IMOLE OLUWA INSTITUTE

P.O. Box 1056
Bronx, NY 10473
 ISBN 0-9617724-0-9

Copyright © 1987 Afolabi A. Epega

All rights reserved. No part of this book may be copied,

stored, or reproduced in any form without written permis-
sion from the publisher.
IMOLE OLUWA INSTITUTE
Manufactured in the United States of America.
 For my wife
Olujumoke Epega
and my children
Olawole, Oladeji, Adeola, and Titilola.

Their Love, Support and Understanding

made it worthwhile
 ira 7 =.) 7 OO aan *

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 TABLE OF CONTENTS

Chapter Contents

About the Author

Author’s Preface
Odudua
Orunmila
Orisa-Nla
The 200 & 400 or 401 Imales
Ogun
Esu Elegbara
Obi Oracle
Obalufon
Osun
Olokun - Sixteen Cowries
Oranmiyan & Yemaja
Dada
Shango & Oya
Sonponna
Spirit Deities - Oro, Eluku
And Egungun

Oso, Aje, & Elere

Aaja (Alja) & Osayin
Sacrifice
Significance of the Seven Days of the Week 90
In Yoruba Sacred Religion
Conclusion
Index 95
 ABOUT THE AUTHOR

Dr. Afolabi A. Epega

The author of this book, Dr. Afolabi A. Epega, was born in

Nigeria to a family with five generations of Ifa priests. When he was
seven years of age he learned the sixteen principal odus of Ifa from
his grandfather, Rev. D. Onadele Epega, a famous |jebu Historian,
philosopher and renowned author of Ifa books, who founded the
lmole Oluwa Institute in 1904 for the publishing and teaching of the
Ancient Wisdom of the Yorubas.
Later in his twenties, he studied with his father, Patriarch D.
Olarimiwa Epega, a specialist in traditional religion and medicine,
author of the “Basis of Yoruba Religion.”
With all these achievements, Dr. Afolabi A. Epega is a scientist.
He graduated from the University of Ibadan, !badan, Nigeria in
1967, with an honor’s degree in chemistry. He manages his own
company in Lagos. He is also happily married and has 4 children.
Dr. Afolabi A. Epega’s experience, acquired working directly
with his father, matured in 1985 in his first book “OBI - The Mystical
Oracle of Ifa Divination.” He has travelled extensively at home and
abroad offering public lectures on Yoruba Traditional Religion and
has participated in several world conferences on Orisa tradition and
Culture. His lifetime ambition is to bridge the gap between science
and religion.
 PREFACE

This book is intended to place in the

hands of the general reader an epitome of
Yoruba philosophical teachings, sufficiently
plain to serve the elementary student, and suf-
ficiently full to lay a sound foundation for
further knowledge. it is hoped: that, it. will
serve as an introduction to the profounder
works of the Patriarch D. Olarimiwa Epega, the
renowned author of "The basis of Yoruba
Religion" and other Ifa books.

Those who have learned IFA, THE ANCIENT

WISDOM, know the peace, the joy, the strength,
its lessons have brought into their lives.
That this book will help to throw more light
into the teachings of IFA is the prayer with
which it is sent forth into the world.

AFOLABI A. EPEGA

a4
 CHAPTER I
ODUDUA

ODUDUA is the self-existent being who

created existence. He is the Supreme God. At
the time of creation, the second and third
supreme beings, Orunmila and Orisa-nla, were
also present. They got all the materials
together. Odudua, Orunmila, and Orisa-nla are
said to have descended from heaven to Ile-lfe,
a city in southwestern Nigeria, and there
created mankind.

Odudua is called Ajalorun, meaning

"the influence of heaven," the title which was
once adopted by the obas (kings) in Ile-lfe.
The title of the obas of Ile-Ife is now changed
to Ooni (Omo Oluwo ni, Owoni).

Olofin Ogbolu, 3 descendant of

Odudua, was the last king in Ile-Ife who bore
the title. He migrated a little bit to the
south and founded the Ijebu and Remo "city
states" about 1450 AD. His capital city was
called Ife-ljebu and the obas (kings) of Ife-
Ijebu are still called Ajalorun. OQdudua is
also commonly called Olodumare in one of his
praise titles, which means the owner of ever-
lasting abundance. Olodumare in Ifa means the
sixteen principal odus (divine spirits) called
Olodu (odu owners); "mare" means to go forward;

a
therefore, the words taken together mean "the
owner of the ever-proceeding odus."
The word Olodumare is written in two ways:
(1) Olodumare; (2) Olodumaare. Fach of the
sixteen principal odus, as well as the sixteen
principal odus taken together, is called Olodu.
The combinations of any two of the sixteen
principal odus are regarded as branches. There
are 240 possible branches. The 256 odus are
the sixteen principal odus and their 240
branches taken together, and are also called
Olodu.

OlSs is” al icontraction of Oluwas ittore:

owner). Odu, ‘that 129750 duw (you exert) wand
mare (go forward, go without ceasing or
everlastingly), taken together, comprise the
word Olodumare, which may be translated as the
deity who goes everlastingly, oer the
everlasting deity or lord of the ever unceasing
odu. Fach odu is male-female, creator,
producer, progenitor.

Odu: container, abundance; Olodu

means general container. The word Olodumare,
as stated above, is a praise title of Odudua.
@Qdu tivo dasghogbo awa, that as, ="Odu chat
created all that exists."
Having accomplished his mission on
earth, Odudua returned to heaven, leaving
Orunmila and Orisa-nla behind. Orunmila is
also called Ifa, the greatest Ife historian
(Opitan Elufe), and our ancestors tell us that
Ile-lfe is the spot where Odudua (Supreme God)
created man, black and white, brown, red and
yellow, all tints of skin, and that from there,
they dispersed all over the earth. All Yoruba-
speaking tribes, as well as the Benins and the
Dahomeans, trace their origins to Ile-lfe.

Z
 CHAPTER II
ORUNMILA

Orunmila, who is also called Ifa, is

the witness of fate and the supreme being
second only to Odudua (supreme God) in order of
importance in the Yoruba pantheon of deities.

The following eulogy of Orunmila describes

his various roles and capabilities:

ORUNMILA! Eleri Ipin,

Ibikeji Olodumare;
A-je-ju-Oogun,
Obiriti, A-p'ijo-iku-da.
Oluwa mi, A-to-i-ba-j'aye,
Oro -azbi-ku-3 4igbo;
Oluwa mi, Ajiki,
OQgege a-gb'aye-gun;
Odudu ti ndu ori emere;
A-tun-ori-ti-ko sunwon se,
A-mo-i-ku.
OQlowa Aiyere,
Agiri Ile-llogbon;
Oluwa mi: amoimotan,
A ko mo O tan ko se,
A ba mo O tan iba se ke.

"ORUNMILA! Witness of fate,

Second to the Olodumare (God);
Thou art far more efficacious than medicine,
Thou the Immense Orbit, that averts the day of
Death. My Lord, Almighty to save,
Mysterious Spirit that fought Death.
To Thee salutation is first due in the morning,
Thou Equilibrium that adjusts World Forces,
Thou art the One whose exertion it is to
reconstruct the
creature of bad lot;
Repairer of ill-luck,
He who knows Thee becomes immortal.
Lord the Undeposable king,
Perfect in the House of Wisdom.
My Lord! Infinite in Knowledge!
For not knowing Thee in full, we are futile,
Oh, if we could but know Thee in full, all
would be well with us:."

The total body of instruction from

Orunnilal sis scallied itar The instruction
consists of the art of divination, notation,
interpretation, and application of the oracle
O falta.

A kind of palm nut, three- or four-faced,

which Orunmila recommended for use in
divination and as the object to be worshipped
(representing Orunmila), is also called Ifa.
The babalawos (fathers of Mysteries)
are disciples of Orunmila, or, as commonly
called, Ifa priests.

The verses of odu Ifas are so many

and varied that none can know them all. Before
a man can become a babalawo, he has to study
Ifa for from three to seven years.

The babalawos are both diviners and

priests of Ifa, “the ‘Godot divination. A
babalawo consults Ifa by manipulating sixteen
palm nuts, known as Ikin, which forma large
handful, and attempting to pick them up all in
his right hand. If one nut remains in his left
hand, he makes a double mark (II) in the wood-
dust (known as Iye-irosun) sprinkled on his
divining tray, known as Opon-lfa. If two nuts
remain, he makes a single mark (I). Four such

4
marks made in a vertical column constitute one-
half of a figure, and each half has_ sixteen
possible forms. The second half of the figure,
marked in a parallel vertical column, has the
same sixteen possible forms. As they may
combine with any of the sixteen forms in the
first half of the figure, there is a total of
162" Xoo 165 aor 256, complete ofigures in this
complex and rigidly defined system of Ifa
divination. The right-hand figure is regarded
as the male and the left is regarded as_ the
female. These 256 characters or symbols are
impressed with the ring finger and the saturn
Einger) from Jrightu:ite Sdeftitand from: top:to
bottom in four rows. These symbols or figures,
known aS odus, are very important. They are
read from right to left, as per example:

L941. I Irete' Fu -- Irete is on the

I I FughntrandsOfLung (ormani dts scon=
Tey, ea tracted) form “Ofu™)s asion) the
ig af left.

Alternatively, a babalawo can arrive at

the same 256 symbols or figures more quickly by
a single toss of the chain of eight halfseed
shells, known as Opele, although this method is
considered less reliable.

The chain is held in the middle and cast

on the ground, so that four half-seed shells
fall in a line on each side. A seed falling
with the concave inner surface upward is equiv-
alent to a single mark (1), and one falling
with the convex outer surface upward is equiv-
alent to a double mark (II).
 Having arrived at the correct figure, the
babalawo recites its verses, one of which is
selected as relevant to his client's problem.
The verse prescribes the sacrifice required to
insure the desired blessing or to avert an im-
pending misfortune.

A babalawo can also answer "yes" or "no

questions by making two tosses of the divining
chain and observing which has the higher rank-
ing figure. This process is known as _ "lbo-
else lak casting of lots. The babalawos are
consulted on a wide range of problems by the
worshippers of Ifa and other deities, as well
as by Muslims and Christians.

It should be noted that the primary 16

odus are paired or double figures, which are
identical twins (meji). The double Ogbe figure
is known all over as Eji-Ogbe. The double
figure pattern applies to any of the first 16
odus, known as Olodu, whereas the remaining 240
odus are known as branches because they are
combinations of the 16 primary odus.

The order of the following 256 Odus

is the ranking recognized in JIle-Ife and in
many places in the world as the fixed order of
Orunmila.
1. Eji Ogbe Oyekumeji

x I eT! eels RL
iL I Diol tee JEAL
I a Te let Lee
I al i T eeleal

3. Iworimeji Tdimeji

LST iT. i
Z af eT eed
z I 20 tee Te a
1
es ge aDR if fi

5. Irosumeji Owonrinmeji

Te Ties apesol:
i eee el
al I
al, iE

7. Obarameji Okanranmeji

IE PIE sg a
Ie ee ie al
eee tool
I if
9. Ogundameji 10. Osameji

if i LoL eeriameTi
ali 1 aL I
af I I 1
jeeaes 28 ee I if

113. tkameja ae Oturuponmeji

Agiidive wat ge Lie Ta

us at ibe Jeee
Disk Seebeel I a
Tee keel Te cee eek:

13. QOturameji 14. Tretemeji

ay Ak a I
SEE bal I ai
i I TPL ee er
aft ii il I

16. Ofunmeji

Rein ty1 ak
I i
Tea dh TA
it 1
OQgbeYeku 18. OyekuOgbe

ih at if: I ae
ify IL LE I i :
Teel al it ee
ae: aL al cal

OgbeWehin 20% TworibOgbe

iLegE if T ee
I if: I I
if ue it a
iy al BE I by oat

Ogbedi 22. Idigbe

I I ne 1k
eed if ik ifAe
Tete DD <5
a af al: it

OgbeRosu 24. TrosuOgbe

al £ a BA
iL at I af
al vat AL I Eyal
1G ae i oT itae
DOR Ogbewonri 26. OwonrisOgbe

dl il aL IG. ae
i ae if I if ae
if Z al AL
I I af it

aT. OgbeBara Zoe QbarabOgbe

Ai I I a
None u I Lei
aC. JE Ti I lea
if al it 1: 12 a2

DEN OgbeKanran a0. OkanransOde

el aL li Taek
ak it if 18 ig Tas
ne Bek it if eee
i a I I

Se OgbeGunda a2. OgundabEde

I cf i M
4 a8 il us
I it I i
aL at Z oe it eas

10
33. OgbeSa 34. OsaGbe

ee E I if gil
I I. I I
At 1 I I
ne al il ag

35. OgbeKa 36. TkaGbe

St ub i i
ee
i oT: af al
TS elt af I i I
i 38 I ate TEL

37. OgbeTurupon 38). OturuponGbe

ae af ik Te
te a if T
if I iL I
Jk al aE ne if 3b

39. OgbeTura 40. OturaOriko

iT: BE aE Af
a aL a ieGe
a I I aT
il Tr al ak

a4
41. OQgbeAte 42. TreteAgbe

AL I Bf a
I ag I L
if al il ue 50 Al
It i Ne i

43. QgbeSe 44, OseGbe

a if Te I
if al I I Pod
I a iT if
Ag at if I TE

45. OgbeFun OfunGbe

ls ik Il Jay
i if i ag
ical i I Tipe al
I I aL ae

47. OyekuWori 48. TworiYeku

Oho whe OG Cal eek TE

ai ik Sal ek Ti
I My al ag as ae
A ee A © Di Ae Te Lal

re
49, OyekuDi 50. IdiYyeku

oh OyekuRosu 52. TrosuYeku

bel H

I af

SS OyekuWonrin 54. OQwonrinYeku

if

| H Hi H

oO OyekuBara 56. ObaraYeku

I al
ag if
it ig u

13
ale OyekupElekan 58. OkanranYeku

i
I ar
WH ui
H H

Ds OyekuEguntan 60. OgundAiku

Ls.
HoH

Sia

ey all |
OH

Oi. OyekugaSa G2 OsaYeku

I if I I
a
tien

lea!
flr
lem)!
Lens

685 QyekubEka 64, TkaYeku

a I
iL

14
Oyekubatutu 66. OturuponYeku

SOiey aeCone [ Mies ael

Lk pier Teive 1 a
uf 1g ae mel: if
aLip ae TN dss

OyekubaTuye 68. OturaAiku

I ie E eel I
ee ee T Ue ee eC
I Tem: if Ao i
a aE Dy ot al

OyekkuRete W, IreteYeku

if 2en 6 Tt oT
al ite Be a ea afi
DGSDRG Lak Li” bao dlyAb
I 5 a8 At Sal I

OyekuSe Wier. OsesAiku

if Td AL AL ie
ial gece ty Diy iyNt
I 1g BE ie al I
ee HieNE home BEE Re FE

15
Sis OyekuyeFun 74. OfunYeku

ae Pee ae fess
AL clit lies ae
it. dh Sb ak jay af aL
if eee lie ag I

Usk TworiwoDi 6. Tdiwori

I Ie a0 ibe? if
ad if
Teed: Ji
at ii 2 veel: ae

(ae IworiwOsu Vier IrosuWori

I Teak Ae a8 AG
1 fe in
TE: ik
Deel Eo, 1g! AG 1 al

793. TworiWonrin 80. OwonrinWori

NG A IES BE Te eel
Me WE I
V i
il Af. al liad if

16
St. Iworibara 82. ObaraWori

if 1 oe 3 ees & if
Iie ag it ibeeae
na Be ay il ie al
1 ee esbh err. Tay:

S3. IworiOkanran 84. OkanranWori

ee ee. eel” eee v-

ieee I il igen
ithe af ue 1
Wied &
I 1ile & Ns ip

SS. IworiwOgunda 86. OgundaWori

L Tec 1G gel i
if il zi AG
ui ae ni ap
AL 1 E chore isl

Si, TworiwOsa 88. OsaWori

ii eae it2b Tey Bae:

af Ti I We
if ig ae I
I 1e Bal NE gas i

bts
89. IworiwOka 90. ITkaWori

De Peele dipee Ge ik Tab

if A le Ji
it et iT: if ifae
Tel eee pee he a: ae

O17 Tiworilurpon Oe OturuponWori

Ayge) aeal 5
teed CG
Desk AL aE BE
I iL iE I
jf,1h 1b aE or Pek

93. IworiwOtura 94, OturaWori

iT al ee iL
ac’ ak AL I 182g
I a Rd Te
I Ie at [ 2 I

95. IworiAte SG. Iretewori

I eel Ii it
I ul ne aE
Ie ale a i NG.ae
UE I Ae Eyal UL

18
97. IworiwAse 98). OseWori

ae le ae Ay BE I
co mek ig af Te
I of: Tt "I
ie ae al Bee ab T

99. TIworiwOfun TOO: OfunWori

Nee ter Uh 8 aL
af at of T
pe OER 1h al ie me
Si 1 Ag if “Ob i

1042. Taos nO TrosuDi

ii af ne af
il rT LL aT
ai 36 ea: c om 18 8
ne, el Ji 2 1hae

103. IdiOwonrin 104. OwonrinDi

Ag at ig I fal:
1OeGe a el Loe eel
Ne To A aan if
I I I ag

=
he)
105. IdiObara 106. ObaraDi

I is E a
Nia, eal, eal fee Sia Teas
Neoag eiAe ileAte s Jiae
Ae 26 ale I eu

107. IdiOkanran 108. OkanranDi

1ie IE i E ie al
‘Tas 9 eet @
ead Re Pane
Je te) a pe aie as 1
ae
af iE I cr

109. IdiOgunda THO. OgundaDi

ii ip MG af
at hae irr I
ls at ab her aT
beet iT: it i I

WIT kala Sa ainlees OsaDi

eae I a oT fl
I AG eae nie de di
I ee Tee: I
ae un ak Te

20
At3, Tdika 114, Ikadi

Baa of uo ft.
I ie Al ae We fl
1 te Ja.) eel
BR AE I I af Fr

115. TdiOturupon ener OturuponDi

if af iE x alr EL
fe he a 2he SO ee
aL Let 2ial ( I
aLemp k iL il Dae

tive. rdsOtuxna 118. OturaDi

af I af I
Tey Sis 5fc 7 ee aeseara
ft Tok di gyE aif
ait I al Tt

119. IdilIrete 120. IreteDi

aif UE E I
I Tar ie wal I
Te ike Ab iy. Siael
ar I ig I

21
Weak IdiOse 22). OseDi

ale aL if of
Teac eee tema]: 1G tame
al Per ae: i
Jig sab I I a) de

U2Se TdiOfun 124. OfunDi

Ww AL iy E iW i
if lt ae 5 agen I
Mew if ak 3G tl i gu
it ak I ub

125... IrosuWonrin 126. OwonrinRosu

1G ak It a PvE
ve at i iE Nie ah
I iL de Tot I
I Mat Rie Ae I

12%. IrosuObara 128. ObaraRosu

Ve Me ale 1M
ee VE I 1m ag
ay ae Lopel TE if ae
Mat eel: Ae, A ely ae

2.
yIAS TrosuOkanran 130. OkanranRosu

Tor I af: Te
bare i af Be
Ti ae aT Lat oo
it ny ae: aL i

ce hes IrosuOgunda 132. OgundaRosu

I il I it
af I a of
it niet 1h 28 I
EM Ps ae Ht Ge sae oe

133 Irosu0Osa 134. OsaRosu

i ue Tal:
al I I
if ‘er Die I
af eee: Lae: if

1355 TrosuOka 136. IkaRosu

Tat Ei I ct mel:
7 al 1 ik
1b EP ai at ‘Tele sla
4 ong enw SSOs98 ih aise ae

“Zs
17% IrosuTurupon TS OturuponRosu

ye AL ME af eet:
SE I af Ty
a] ites II E
pela? Selee Lets FEE

1396 IrosuTura 140. OturaRosu

I I I at
aL al Me i 1g we
a yuh 1GQ at I
ag Me all BO Be 14

AiAales TrosuRete 425% IreteRosu

Te a ii i
I ME ijt I
dg al ik at Ty eee:
ab ue ae EL i

143. Trosu0se evel OseRosu

Me We I il
Aly Vit of A Ie ae
a af in ih aL iM
1K HES glk Alb at eae

24
145. IrosuOfun 146. OfunRosu

he ai at eee
it RE J i
1) ee, Se dee TeSL
it ET i FT it

147. OwonrinBara 148. ObaraWonrin

aa ioe ii 10 a al
Pee. Po EE tig A jg 18
ae: ii I ey
Ahad Fy it Pe BL

149. OwonrinKanran TSO. OkanranWonrin

Looe, SESE Tad ae

Poy a ke § cf 21 Tate
Pak ui It eas
a aa BE ag

151. OwonrinwOgunda 152. OgundaWonrin

ip aes 8 Tr £
I aE Tet I
ii I E af
ne! 1 I GRE

Zo
Usakie OwonrinOsa 1542s OsaWonrin

Ni 10 BP aE iG ae CRE Sieh ie
is Tig’ Tie ey Ah
ts I ii ag
a IE I £

155. Owonrinka TSG. IkaWonrin

Ele: ALab 1G ad eee

aL 10aE hee Bi
jae: Al als ‘Ee ak
IL OE al le Ba

WD OwonrinTurupon 158. OturuponWonrin

Vee HOTnab A¥oS Ge Pee ak

iG lee ah al Te i ah AE
i fi ab iE
ih Ak HE I Da i

159. QwonrinTura 160. OturaWonrin

I ee! Px i
De” Veet Oh RGR ke OE
Jf I u il
VE I iL AE

26
161. OwonrinRete 162. IreteWonrin

al Eek Taney a
if Bae 6 a a iL
del qe Z ioeae
i af na Bh

163. OwonrinSe 164. OseWonrin

ne jhe oe Test ne
Ber ee Te 1 i
iC Ui I a
eh a8 ig VI eT SE

165. OwonrinFun 166. OfunWonrin

te, Si >ee ae fe Te eh
a ia & ied af
1 ak aly IE derit
I Er I af

167. ObaraKanran 168. OkanranBara

ie ae al aE Staal,
Tamed! Diy 2e Tee is 28
il esCa eel: eT:
I di ae sceeg I

27
169. ObaraOgunda 470. OgunaBara

Af AE I it
a Ii ae id I
a ag “a5 Ed I
Tests alge) es Sie:

171. ObaraOsa Ug PAE OsaBara

1s I i ied
if ag Ab ii 1
aE Dis de cee np
aE 1G ap al I

173. ObaraKa WES. IkaBara

aL FE I 1g i
I es IL AL I
Tks ek Hg Gena eee
dS Mee ea a ed len

175. ObaraTurupon TIOS OturoponBara

agg I 1s age
1A Re dele Sb gr
I Ley Ae 1 dt E
ee eek Pel eset

28
177. ObaraTura 178. OturaBara

Hf I 26 al
ne IE el ee Sees
I de BUp I
I lig ap Eiy a T

179. ObaraRete 180. IreteObara

I ae ay al
I ab Bef [
BEE a We Lat Sires
I Ter NG Bb ai

181. ObaraOse 182. OseBara

ui uL a at
fj Lapeer a na ies Le ge
I BL, Al Bek 7
Lc Ae ek p ie wd bal

183. ObaraFun 184. OfunBara

eer I FE Ter
1 re gl if 2k T
ie 2iy lan Leela. ii ae
z Oh oak at ae x

29
185. OkanranOgunda 186. OgundaKanran

TE gt I
jee ak
ii ih il
I 16° Jt

187. OkanranSa 188. OsaKanran

ee ee Eee erie
I JG AL eee I
i Abe AE dies i
Ji aL if i

189. Okanranka USls IkaKanran

Lt Se) eae TPES eelaeh

ir ii AE Ie al i
lea iG. Ae LSS tage 16s 22
eT al I 1G ak

191. OkanranTurupon 192. OturupOkanra

EL, 2k SE Be a! Be oa
Eo SE eae UP
I We AC eels if
eee at ae Eee

30
193), OkanranTura 194. OturaKanran

UL Sy ae
SLi ees We ob
te ira &
Ae aT

Shesee OkanranAte 196. TreteOkanran

a Taek
TL ¥ “1
oe ae Tay
il if

yi. OkanranSe 198. OseKanran

Ts ie da
Tie w Oe il
I ip ae
ligmede 7

199°. OkanranFun PAOLO OfunKanran

ne Gal ETE
if led:
ELE Ai Ie
if Ts

34
201. OgundaSa 202. OsaGunda

1 val Al af af a)
ott Af ak ae
AE i au 1
I a § ne pe I

203. Ogundaka 204. IkaGunda

Ag ak I 1 rit
ni at z i
ik oe af aR ig aE
aL RE MR Ash awe

205. OgundOturupon 206. OturuponGunda

pee ae ML ipl
ae at I ee
i At I uk
EA ey ab Bi I aie hs

207. OgundaTura 208. OturaGunda

Mi I als a
an alk ag ag el
I at I A
I au Ge Ne fal I

32
209. OgundaKete PRA OS IreteEguntan

it I
if I
L ay el
Tf «1 I

aN ts EguntanSe 2125 IseEguntan

I I
a SE TEAL
I I
1 eelCoa Bg

213. OgundaFun 214. OfunEguntan

af Ag eL.
Sf
I Hier
ae aee af

Py eye Ikasa

HES alae
I it
ih it eae
I if dl

33
217. OsaTurupon ZAKS. OturuponSa

Ay val liga dita 3)Al

heh I i Tia
aL it i 18
IE it at at ‘Tack

219. OsaTura 220% OturaSa

iL if se 5 ae BE
ii ae iE i it al.
fe It ue Ty
a if iE aE

221. OsaRete 222 IreteSa

if aL ak BD Tat ae
i it I at
1) Ak af I ikgE
aT HE iT ig

223. OsaSe 224. OseSa

oT a aE Ler 1
I al he a Igyle
I iD aT 1
aE ie fe 1B ae

34
225. OsaFuu 226). OfunSa

DE Oy ape sm Lae 3 AL:

aL uy it aL
TL aE i HEAR
i a: I it

227. IkaTurupon 226i OturuponKka

ethos. Toot erg ey Ment ee

Ie xo ui I aE
I ik? 28 dh Sf if
ee TR, a a OSsHeBa

229. IkaOtura 230 OturaKa

ue ih ae ie we af
it i I cowl
ik Tee 1h Bk 2D
Af fi Fk Td: if

231. IkaRete DED. TIreteKa

1 IF ab Lae a 9
Tf I ng ip
eo Rep Us eS ae
I pe: ie Al io

35
Ds Shr IkaOse 234. OseKa

I i RE gat i
if ab AL I sie
af al tel aL
ab Abe 135 Ab Tol = are

230s IkaOfun 230s OfunKa

CEL BL Ie Bye fe ee BE
I af BE ay
Tees elie! G8 hs ae
I He al sy ae a

VAMC OturuponTura 235. OturaTurupon

it i zie BL iL
Ai AG WE Be af Ste lh Tae
i I I UL
al i, gt Tier i

239) OturuponRete 240. IreteTurupon

i LiL aby a! ie
I 1g a a if
Ag af al i Teel
I igi al ee aL

36
241. OturuponSe 242, OseTurupon

at EMAL Toe 1
10 NR a le cl aaa
if 1 I aE
DSN Bi tae Ihe GG See ha ae

243. OturuponFun 244, OfunTurupon

UR aSeagate! Celt fy MAC leak

I ioeat lS 31 i
eel I if 16 al
I Le was ibe As af

245. OturaRete 246. ireteTura

ii E I oli
i 1i ag ae I
ig edt I af If aL
if 10 a aE

247. OturaSe 248. OseTura

i af Ait I
Teel Et De eee
if a af I
areas I al ay ae

37
249. OturaFun 200. OfunTura

ee: I aE AG" pe
os ped 18 ak ii
HD) AE il at lee
Mt af af Bg

251.5 IreteSe Zw, « OsebIrete

1 iE Bi ae
ne ae I E qe 24
I 1G as A es © is
It ak it ag ESE

253. ITreteFun 254. OfunRete

Te i Vi if 8
aT I Ag if
ie Gite AE, A Bis Lao
aT it af I

290% OseFun Bibb. OfunSe

ait DE i i eel
uy AE at ARP ae I
Ter A alt Ii BE
a Tsarel! he aL

38
 The primary 16 Odus or Odu Ifas and the
branches are to be learned in the first year.
They number, with their 240 branches, 256 =
16X16.
In the second year of study, the student
has to learn how to cast lots to answer yes
or no questions using different objects
called Ibo in Ifa divination, and the proce-
dure in Ifa temple or groves.

In the third year, he has to learn the

verses or ways to express each odu. This is
the most difficult part of the lessons to
master because each of the 256 odus can be
expressed in 1680 various ways.

As previously stated, each odu is male-

female, the male on the right hand and the
female on the left.

Odu symbols are very old. They

originated from Orunmila in Ile-Ife. Similar
signs are said to be in use in Egypt, (as far
backvas,. 2/0000 .B.C>) “in Tripoli, “Senegal,
Futa, the Hausa States and other places in
Africa. And in this respect we do not’ know
more than our ancestors who said that Ile-Ife
was the place where people first caught the
light of their knowledge.

Every man and woman consults Ifa

"“Orunmila Eleri Ipin, Ibikeji Olodumare"
(Witness of Fate, second Being to the
Olodumare). It is said that when Olodumare
was creating man, Orunmila was present there
as witness of Fate.

Every newly-born child is taken to Ifa

priest in order to ascertain his or her fate

39
and the kind of training suited to him or
her. In fact, great Yoruba Kings like the
Awujale Ijebu Ode,
of the Alake of Abeokuta
and the Alaafin of Oyo, etecetera, consult
Ifa every five days for guidance. Every
Yoruba man is expected to be an Ifa Worship-
per.

The first step for a would-be worshipper

is to go to a babalawo to receive Ifa palm-
nuts. Sixteen Ifas and some palm-nuts' that
have never been treaded upon (Ifa ti won ko
te) are given to the devotee at first. The
same Ifas may be treaded later by a Babalawo;
then the receiver is spoken of as having
received tempered Ifa--an Initiation; when
some mysteries shall be revealed to the
devotee (or his parents for him), the name of
Odu Ifa which incarnated him, what he may eat
and what he should avoid, the profession or
trade that he should follow, the good
qualities that he should evolve in order that
Esu may not afflict him are also imparted to
him while receiving the tempered Ifa known as
Initiation.

Tempered Ifas received during the above

process called Initiation (Itefa) are
generally kept in a basin and placed ona
wooden image called Agere. The Esu or Eleg-
bara which is represented by an earthen image
made in the form of a very rough man with
badly-set teeth (the Babalawo generally makes
one for the devotee) is placed on bare ground
close to Ifa palmnuts, leaving a little space
between them. This Elegbara is to be covered
with white cloth, with only the face being
left uncovered. Native oil is poured on this
image at short intervals of days. This is

40
done to placate Esu so that he may not molest
or cause trouble to the devotee and that he
may be wealthy and healthy.

When a man who has received tempered Ifa

(Ifa ti won ti te) becomes rich or a chief he
may, if he chooses, receive Igba Odu (Odu
calabash) or, as it is also called, Igba Iwa
(the calabash or Container of Existence,.),
Oduduwa Himself being the Iwa (i.e., Life,
Existence, etc.). In this calabash, wonder-
working charms are stored by a senior
babalawo (Oluwo) who gives directions as to
how it should be worshipped, with the strict
warning, of course, that it should never be
opened except if the devotee is exceedingly
grieved and therefore anxious to leave the
world. Igba Iwa is so made as not to be
easily opened.

Igba Iwa is received as an object of

reverence, representing, as it does, Odudua.
It is believed that through its influence the
receiver can overcome all enemies and have, a
long, happy and prosperous life.

Babalawos are taught to reverence the

names of the two first disciples of [Ifa
taught by Orunmila himself at Ile-Ife, namely
"Akoda" and "Aseda". They served as hands
and feet to Orunmila and he acted through
them; they travelled and taught the doctrine
in other parts of the world. Hence Babalawos
when they meet together in their circles to
consult Ifa, repeat: "Awa juba Akoda"
meaning "We reverence Akoda", and "Awa juba
Aseda", meaning "We reverence Aseda", "Akoda
ti nko gbogbo aye n'Ifa", "Akoda who is
teaching Ifa to the whole world", "Aseda te:

41
nko gbogbo agba n'imoran", meaning "Aseda who
is teaching all the ancients understanding".

Orunmila lived on earth for ages,

teaching and setting things in order. At
last he ascended into heaven. He was said to
be very black, hence he is at times called
"Bdu" -

42
 prs Edward Blyden, In his book,
"African Life and Customs", commented about
the black color of certain gods, like
Buddha being black. It is certain he _ said
"religion originated in Africa." It went from
Ethiopia, that is from Negroland.eastward and
northward to Egypt and down the Nile,
extending to the heart of Asia. All
representations Of Buddha which we have seen
are painted black.

The Babalawo is known by a kind of beads

tied around the wrist of the left hand, or by
cow (or ox) tails or elephant's tusks held in
the hand; also by the use of a walking-stick
called Osu, an iron staff mounted with small
native bell. Osu is generally placed in a
standing position in front of a Babalawo's
house and worshiped.

Before concluding this chapter, it is

expedient that the following note of warning
against rash judgement be issued: The young
student of Ifa and the reader of this book
may have some doubts as to the age of Odu-Ifa
and the age of Ifa or Orunmila himself.

ifartoriginatliy is no man's name.

Remember always the saying" "Mo nko Ifa"--"I
am learning Ifa". Hence we have to confirm
tha: The received mysterious words from
Orunmila to be learnt by his disciples called
Babalawos are called Ifas. The verses
attached to each Odu are 1,680. There are 16
principal Odus and 240 Odu branches, bringing
thestotal Odusston256 ficse., 16 + 240:or I6°%x
16no0r 4% 4 x 4% 4 =0256)3 The Odu Ifasare
the writings, signs or symbols used by
Orunmila himself to express the divination by

43
Ifa Oracle and they are very old as
previously stated.
The young student basing his judgement
on events of recent dates and the incidents
connected with them, may be led to conclude
wrongly that Orunmila of the Yorubas or of
Ile-Ife is a being of quite recent age who
came to Ile-Ife not very long ago (if he came
at all).

Ifa is the Ancient Wisdom of the Yorubas

that applies to the past, the present and the
future. Hence some of the 430,000 ways of
expression in Ifa or Odu Ifa are of quite
recent date and some are of hoary antiquity,
far older than the Pharoahs.

There is one such instance upon which

the student may be led to wrong conclusion;
for example, that Orunmila took "Ewemilere",
one of Sango's wives,and that therefore
Orunmila is of immoral character, taking
another man's wife. But the truth of the
matter is that Orunmila was long, Iong before
Oranmiyan's great, great grandfather was born
and still is, TIiving and moving about here
and everywhere today as he was long ago, and
will live and move forevermore through his
disciples--so we are taught. His disciples
do all things in his name. If they want
anything. they say Orunmila wants it.

Ewemilere is a flat bowl used by every

Babalawo and every Babalawo is taught, or
forbidden, not to expose the' bowl in the
open air: to avoid being struck by Sango
(the god of thunder and lightning).
Orunmila's first disciples, Akoda and Aseda
and many a Babalawo in the pristine days of

44
Ifa did not use the instrument--bowl. "Akoda
nda tire lowo Aseda nte tire l'ese", meaning
"Akoda is beating his Ifa (16 palmnuts) in
the hands, Aseda is marking out the Odu
symbols on the ground". This was’ the
incantation made before divination.

Every interpretation of Ifa as produced

by the babalawo is regarded as having
proceeded direct from Orunmila.

45
 CHAPTER If
ORISA-NLA

ORISA-NLA is the third Yoruba Supreme

Being. It ics) ‘sata? that Yat> thescimetcs
creation, Olodumare--the fee Sic Supreme
Being--prepared the materials with which man
was created, namely iron and clay. Hence man
is called Ako-irin (male-iron), and woman
Obi-irin (female-iron). The terms "Okunrin"
and "Obirin" are derived from "Ako-irin" and
"Obi-irin" respectively.

While Olodumare prepared the materia!s,

Orisa-nla fashioned the mouth, shaped the
nose and fixed the eyes and all members of
the body.

Orisa-nla is of a very cool nature. He

is not easily offended but if offended, he
does not easily forgive. He descended from
heaven to Ile-Ife. White is his colour. He
used white apparel, lived in white-washed
palace and used everything white. He himself
was white in appearance and his surroundings
were very clean.

He travelled on the earth, in the air

and the sky and at last ascended into heaven
having lived long enough on earth to show the
kind of life men are required to live. He
hated war and quarrel.

His worshippers are distinguished by the

46
use of white c!oths, by wearing white beads
on the neck and by the use of shining Iead
bangles on the wrist. They are neither to
drink palm-wine nor eat dog.

The object of worship is a large and

flat calabash filled with some cowries (Owo-
ero) and placed over a pot both the calabash
and pot being thoroughly white-washed. The
room is also white-washed.

As priests and priestesses, albinoes,

the lame and the hunchback form the majority.
They keep themselves to Orisa-nla in order to
be fed or cured. They believe that having
offended in former lives and being adjudged
guilty by Orisa-nla, they are punished
accordingly for the past offenses.

They accept their lots cheerfully seek

occasions for doing good in hope of
recompense hereafter and a happier lot when
they are again born into the world that is to
say, reincarnated.

An iron staff (Opa-Osoro) of about six

or seven feet long with a flat native bell on
top is their vade-mecum and staff of office.
Along thoroughfares and to the markets they
go, blessing and praying for people. The
people in return give them presents.

This completes our history of the three

Yoruba Supreme Beings, namely: C1)
Odudua the Ajalorun and Olodumare, (E>)
Orunmila and (3) Orisa-nla. These three are
one sand act in’ concert. They are supreme
beings and do not come among the 40I Imales
that will be discussed in the next chapter,

47
suffice it here to say that the 40I Imales
are their offsprings.

Other names of Orisa-nla or his praise-titles

are Adimula, Olowula, Kee bi owu la,
Obayingbo, Abijo gbogbo-bi-odun, and Ajoko
biiri-ka'le

48
 CHAPTER IV
THE 200 AND 400 OR 401 IMALES

There are 200 and 400 Imales and not 600

Imales, known in Yoruba sacred religion as
founded by Orunmila. These Imales from the
time immemorial are divided into two groups
and as such are separately referred to. They
are the 200 diabolical Imales on the right
and the 400 benevolent Imales on the left.
Of the 200 Imales on the right, we are not
allowed to speak much, as they are demons
(Half-Igedes) and men are forbidden to speak
of them. It means destruction and affliction
of all kinds to speak, to hear or to write
and read of them, hence a veil is thrown
over them. They were among the first beings
created on earth, but as they were of very
bad and wicked deeds, they were destroyed
with the former world. Only their good parts
represented by the 256 Odus survived and were
not destroyed. The 256 Odus, as has been
previously shown were the first created
beings to populate the earth and they are
therefore reckoned with the Imales.

Ogun, the only one who survived

destruction, is sometimes reckoned with the
200 Imales on the right and sometimes with
the 400 Imales, thereby increasing the number
to 401 on the left hand.

Any of the babalawos without

propitiatory sacrifices will not speak of the
mystery of the 200 Imales; (when men had no
cloth, when Ogun and others covered
themselves with young palm-leaves Mariwo-ope,
etcetra.

49
 We will only speak ,of the 400 or 401
Imales. The 40I Imales called Orisas of the
Ancient Yoruba people or their sacred
religion are heroes who worship Olodumare and
Elegbara who received their sacrifices and
delivered same to Olodumare. Elegbara is a
powerful messenger between Olodumare and man.

All of the 40I Imales (Orisas) are still

worshiping (God) Olodumare of the Yorubas
Sacred Religion. Yoruba deities are called
either “Imales* ‘or ““Oxrisas™. The term
"Tmale" means the knowledge of the secrets of
this world or of heaven; knowledge of what
the Creator has kept in store for the common
good of mankind, or one who has done _ some
good or mighty things with his knowledge or
power is called Imale. Men of miraculous
birth or who become deified after death are
called Imale, e.g., Dada, Oke, Oke Talabi,
Aina, Lisabi, Egbeji, etc. They are also
called "Orisas".

Translated Iiterally, "Orisa" means one

who has sunk a pot, because it is the custom
with the Imales to sink a pot, about 1/4
of it, into the ground for their followers.
This pot is call Odu Orisa and serves as
container of the image representing the
particular Imale who sunk the pot and the
object of worship to the devotees of the
Imale.

The "Odu Orisa" is washed with a mixture

of charms prescribed by the Imale; at the
same time, charms and medicines are hidden in
this Odu to help the worshipper in his or her
earthly struggles.

50
 When in doubt or whenever there is any
problem to\solve, .itcis) invariably to the
Imales or the Orisas that the devotee turns
for counsel and succor.

For purposes of ordinary consultation

with the deities Ifa Oracle (see ChapterII)
Obi Oracle (see Chapter VII) Olokun - The
Sixteen Cowries (see Chapter xX) are used.
For more difficult problems, Ifa Oracle is
used first before using Obi Oracle to confirm
the solutions as solved by Ifa.

Select worshippers were practically

taught charms and medicines in abundance by
the Imales so as to _ be able to help more
effectually their co-religionists in trouble.
As the Ancient says, there are 401 Imales or
Orisas.

Each "sunken pot" is called by the name

of the particular Imale and may also be
called by the general name "Orisa".

The following are the names of the

important Yoruba “Orisas I. “Ogun, ‘2. Ota, 3.
Erinmi, 4. Jigunre, 5. Laberinjo, 6. Pepe. 7.
Elegbara (Esu), 8. Olokun (owner of the sea),
9. Olosa (owner of the lagoon), I0. Osun, 11.
Oranmiyan, 12. Yemaja, 13. Dada, 14. Sango,
I5. Sonponna, 16. Oya, 17. Obalufon, 18. Oso,
1936, 20" Kore, 21. Ciroke” (a tree). 2a
Eguingun =a treé), “23. <Awun (4 tree)..~ 24.
Peregun ( a tree). 25. JObi ar *trea)}) "26%
Erinle (a hunter). 27. Burupu, 28. Osohusi’ (a
hunter). 29. Obirin Osohusi ( also a hunter).
30. Orisa-Oko, 31. Orisa Otun ((also known as
Ouilc alee batalanduoOrusamDero)riarsi2a y OLO, ) SS.

51
Eluku, 34. Agemo, 35. Osanyin, 36. Loogun (or
Konginikoko). 37. Egungun, 38. Ijila, 39.
Oluwori Magboojo! (general name for rivers,
etc.), 40. Osu-Ifa, 41. Ori (the Head), 42.
Orun (heaven). 43. Osi (the skulls of
deceased kings packed together in a temple
specially built for the purpose--this
practice may not be general but it obtains in
the large towns in Ijebu country) 44. Ijaa,
45. Onile Osugbo (the owner of the house,
Ley; deity of Osugbo cult--Osugbo or
Ogbonis, a Lodge of the Elders), 46. Aaja
(Ajija, i.e., the genii). 47. Oiro (a tree).
48. Orisa Ibeji (Orisa of the twins), 49.
Isedale (Creation, beginning of the earth).
50.5 Onij® SEL Ola, (52. Ayinna; (53. A jayt, (oe.
Talabi, 55. Salako;"56. Ige;. 5%. -Okecthil
or Mountain), 58. Aje (the goddess of riches,
59. Akoko (a tree), 60. Egbeji, 61. Oke, 62.
Oba-nta (the great ancestor of the Ijebus).

To avoid vain repetition, we have not

enumerated in full the 401 Imales. Some of
the Imales are called by more than one name,
and many of them are not worshipped again.
It will be observed that some rivers, trees
and mountains appear in the above list of
Imales. There is explanation for this.

Orunmila is the founder of the religious

system of the Yorubas and it was He who laid
it down that such objects as rivers, trees
and mountains, etc., should be ranked and
worshipped among the Orisas or Imales, being
abode of spirits.

To know more of how all the trees,

rivers, mountains, etc., are incarnated by
spirits, the reader is advised to purchase

52
the complete Ifa Books where the subject is
fully treated.

53
 CHAPTER V
OGUN

OGUN is a contraction of Ogunda, and

Ogunda is one of the Odu-Ifas. Ogun was the
first man in Ekiti State or country and is
said to be the inventor of the art of
smelting iron in the world. He was also the
first blacksmith. In his age, agriculture
was introduced.

He is worshipped by blacksmiths (silver

and goldsmiths included) and generally by all
users of iron implements, therefore by
warriors and hunters. He is the god of iron
and of war and pre-eminently the god of
hunters.

Before him, the Creator supplied rations

from heaven. The story says that formerly
every one took out of the heaven daily for
food, but the covetous took more than for
immediate need; thus the Creator was annoyed
and He pushed the heavens further away from
the earth.

He, Ogun, was very fond of palm-wine and

his food consisted of roasted yams and dog,
etc., hence the chief sacrifice offered to
Ogun (except human sacrifice offered before
going to war) is the dog accompanied by palm-
oil, roasted yams, roasted corn and _ some
other articles of food he was fond of. He

54
cutlass in hand and at times when he was
angry, he beat people to death.

He descended to Ile-Ife and he founded a

town, “"Ode-Ire" in Ekiti Iand. The object of
worship representing Ogun: irony sons Ehe
blacksmith tools. Fowls, especially cocks,
are sometimes offered to Ogun as sacrifice,
instead of dog.

55
 CHAPTER VI
ESU ELEGBARA

ELEGBARA (the owner of Force) descended

to Ile-Ife from heaven with the 256 Odus. He
is Osetura (Odu No. 248), which is the mes-
senger of the Odus; hence when an offering
is ready, the Babalawo invokes the Odu as
follows' Osetura o! Wa tete, tete.". meaning
"0! Osetura come! quickly come!" He was
notorious for his wickedness and was said to
be exceedingly dirty and rough in appearance.
He was an adept in magic and charms.

One of the most powerful charms in his

possession is called Oga. This is a magnetic
wand with which he drew things to himself
from distances of two, three or five days
journey, i.e., 60 to 150 miles, within few
hours in a day. And he could travel as long
a distance within the same time. He worked
mischief against those that would not form
the habit of making sacrifices to the Orisas.

He makes people run mad and crazy and he

is the head or father of witchcraft.

Not only did he afflict men that would

not make sacrifices to the Orisas, but he
punished those also that will not gather
knowledge and wisdom or will not be in-
dustrious or virtuous. In doing so, he
carries out the order of Orunmila. Hea
Orunmila's bodyguard and that is why his

56
statue is placed next to Orunmila's.
He was so insolent and conceited that
although he was not bestowed a Crown by the
Ajalorun at Ile-Ife, he made himself a_ king
in Ile Ketu", first Alaketu of Ketu, and is
the ancestor of the Alake of Ake in Egbaland.

Some of his praise titles are as

follows' "Oba n'le Ketu, Alakesi Emere,
Ajiejie mogun, Atunwase Ibini, Laoroye,
Asebidare.

Elegbara is a "scavenger" deity carrying

sacrifices sent there by Orunmila's priests,
the Babalawos and the priests of the other
Orisas. Only a portion of the sacrifices is
retained by the priest, the rest is generally
sent to Elegbara shrine, to be carried to
(God) Olodumare.

The representing image of Esu Elegbara

is rough "laterite" (okuta yangi) placed on
the ground in the street. His devotees wor-
ship this image, pour oil and other offerings
on the statue.

Poor men and beggars go to his temples

and groves to pick up money, articles of food
and clothing and other things that are
sacrificed to the deity.

5)
 CHAPTER VII
OBI ORACLE

The tree called the Obi or Kola tree is

a sacred and valuable tree and is not to be
cut down like other trees. Except Sango, who
prefers the bitter Kola (Orogbo), all the
other Orisas (Imales) are fond of Obi Abata.

They are used in sacrifices and as

Oracle to be consulted in divination. For
divination purposes, it is the one in the
middle of the pod that is used. The nut must
be of four valves (alawe merin): therein will
be found two males (ako meji) and two females
(abo meji).

To get a sure oracle, the four pieces

should be cast on a clean ground, flat bowl
or plate. the ground should be wetted and one
or the same question must not be asked twice
in’ las day; else the questioner will be
deceived. The question must be put as or
before the broken nuts are cast on the wet
ground, flat bowl or plate.

Obi is the original prophecy without

sacrifice and her ways of expressions are
256% This Oracle has its peculiar language
which has to be watched to be understood and
each answer makes a peculiar sign similar to
that of Opele Orunmila and appears in the 16
principal Odus in single manner:

58
 1) When the male lies open, it signifies
tlera, i:¢..,.health or triumph.
2) When the female Ties open, En
signifies Aje, i.e., wealth, money, etc.
3) When the mate and female lay open
together, it Signifies Ejire, Lei,
friendliness.
4) When two males lay open together. it
signifies ako-oran, i.e., crime, hardship or
quarrel.
5) When two females lay open together,
it signifies Ero, i.e., calmness, mildness.
6) When two males and one female Iay
open, it signifies Akita, i.e., success after
hardship.
7) When two females and one male lay
open, it Signifies Obita, i.e... no exertion,
no quarrel, living at peace.
8)’ eWhens,all «athe: «four, day... open, ..dit
sionit ves SOfines gore Alafiazd 31..ehy general
welfare.
9) When all the four lay their faces
hidden or upside down, it signifies Odi,
Idiwo, i.e., impediment.
10) When all are gathered in a heap, it
may Signify a bad or good omen, the gathering
into a heap signifies exaltation of the
prevailing sign, which may be any of the
above nine signs.

OBI ABATA CHARACTERISTIC IN ODU IFA

In Ifa Divination, the Oracle consists

of reading the position of the principles of
light and darkness. These two principles
among Yoruba Cosmology which personify the
essence of "truth," were created by the

52
Supreme Being called Olodumare. A-*eEruth”
which changes NOt, and provides an
explanation for the creation of all things.

In order to fully know and understand

the real interpretations of the Obi Abata
Oracle, it is essential that the reader learn
by heart the recognized order of the sixteen
principal Odus within the Ifa Corpus.

The Sixteen Major Odus (16) offer a

simple and short method of interpreting the
Obi Abata within the Ifa System of
divination. When a segment of the Obi Abata
is facing up (open), it is regarded as a
principal of “light” and “ais marked as-—i;
When a segment of the Obi Abata is facing
down (closed), it is regarded as a principal
of "darkness" and is marked as--II. Thus,
"light" and "darkness" precede all things and
aresrekerred to acs

1. OGBE - LIGHT - OYEKU - DARKNESS

3. IWORI Having two principals of light

seh G and two principals of darkness,
I it is recognized from IDI (see
I below), because the principals
bigs of darkness enclose the princi-
pals of light.

60
 Having two principals of light
and two principals of darkness,
it is recognized from IWORI (see
above) because the principals of
light enclose the principals of
darkness.

Having two principals of light

and two principals of darkness,
it is recognized from its in-
verse OWONRIN because the prin-
Cipals of light are on top of
the principals of darkness.

6. OWONRIN Having two principals of light

JE gal and two principals of darkness,
i SE it is recognized from its in-
a verse IROSU because the princi-
if pals of darkness are on top of
the three principals of dark-
ness.

Having one principal of light

and three principals of dark-
ness, it is recognized from its
inverse OKANRAN because the only
principal’ “or light” i1s"on top of
the principals of darkness.

Having one principal of light

and three principals of dark-
ness, it is recognized from its
inverse OBARA because the three
principals of darkness are on
£0p OL tie “only principal of
Hight.

61
 Having three principals of light
and one principal of darkness,
it is recognized from its in-
verse OSA because the three
principals of light are on top
of. the only -principal of dark-
ness.

10. OSA Having three principals of light

and one principal of darkness,
it. is recognized, ) from its. in-
verse OGUNDA because the only
principal of darkness is on top
of the three principals of
ireghee

Tikes Having one principal of light

and three principals of dark-
ness, it is recognized from its
inverse OTURUPON because the on-
ly principal of light is sand-
wiched between two principals of
darkness at the top.

2s OTURUPON Having one principal of light

nh. at and three principals of dark-
ed: ness, it is recognized from its
li inverse IKA because the only
principal of light is sandwiched
between two principals of dark-
ness darkness at the bottom.

es Having three principals of light

and one principal of darkness,
it is recognized from its in-
verse IRETE because the only
principal of darkness is sand-
wiched between two principals
of light at the top.

62
14, IRETE Having three principals of light
x and one principal of darkness,
if it is recognized from its in-
Tel verse OTURA because the only
a principal of darkness is sand-
wiched between two principals of
light at the bottom.

15. OSE Having two principals of light

I and two principals of darkness,
pa it is recognized from its in-
I verse OFUN because one principal
Lind of light is at the top and the
other is sandwiched between the
two principals of darkness.

16. OFUN Having two principals of light

1 Ai and two principals of darkness,
I it is recognized from its in-
Big me verse OSE because one principal
E of darkness is on top and the
other is sandwiched between two
principals of light.

The meanings of the Obi characteristics

in the sixteen principal Odus are as follows:

Le Ogbe: All the four Obi segments are

open. This signifies light, happiness, good
general welfare or omen.

Las Oyeku: All the four Obi segments are

closed. This implies darkness, sickness,
worries, death, bad omen.

3. Iwori: This is when Akoran, Ero or Ejire

are located in between two other Obi
segments, that are closed. hEpttaLsS Akoran,,

63
then it may imply court cases, disturbances
in the country, community or society. In the
case of either Ero or Ejire, interpret them
according to their positions.

are Idi: This is when Akoran, Ero or Ejire

are separated by the two other Obi segments
that are closed. If Ilera is on top and
points up or to the right, “then the Ira is
good. The Ifa is also good if Aje is at the
bottom and points down or to the right.

5. Irosu: This has Akoran, Ero or Ejire on

top of the other two Obi segments that are
closed. If llera is on top and is pointing
up or to the right, no matter how difficult
things may be, one will rejoice in the end.
The Ifa is good. But if Akoran is at the
top, it may bring its worries along with it.
Then the Ifa is not so good.

6. Owonrin: Two Obi segments that are

closed are on top of either Akoran, Ero or
Ejire. If Aje is pointing down or to the
right, then the Ifa is good.

Vs Obara: ~Ilkera Yor-Aje"is%6n “top “of "the

three Obi segments that are closed. If Ilera
is pointing up or to the right, then the Ifa
is good. Joy with good health is predicted.

8. Okanran: Three closed Obi segments are

on top of Ilera or’ Aje; if Aje is at the
bottom and points either downwards or to. the
right, then the Ifa is good.

a3 Ogunda: This can have either Akita or

Obita with the closed segment at the bottom.
The interpretations will be influenced by the

64
positions of the various Obi segments.

10. Osa: This can also have Akita or Obita,

with the closed segment on top. The meanings
will depend on the positions of the Obi
segments.

Tt, Ika: This is when either Ilera or Aje

is located between two Obi segments that are
closed at the top. tf iiera points up or to
the right, then the Ifa is good.

12. Oturupon: This is when either the Ilera

or Aje is situated between two Obi segments
that are closed at the bottom. if -Tlera
points up or to the right, then the Ifa is
good.

oe Otura: This can have Akita or Obita

with the only closed Obi segment located in
between two open segments at the top. If the
top Ilera points up or to the right, the Ifa
is good. If Aje at the bottom points down or
to the right, the Ifa is also good.

14, Trete: This can also have Akita or

Obita, with the closed Obi segment located in
between two open segments at the bottom. ime
Aje points down, the Ifa is good. Troitera
on top points up, the Ifa is good.

15. Ose: This has Akoran, Ero or Ejire with

one open segment on top and the other open
segment located between two closed ones at
the bottom. If the Ilera on top points up or
to the right, then the Ifa is good.

16. Ofun: This also has Akoran, Ero or

Ejire with on closed segment on top and the

65
other closed segment situated between two
open segments at the bottom. Ef Ajesis at
the bottom and points down or to the right,
thes I fagis «good,

66
 CHAPTER VIII
OBALUFON

OBALUFON was a native of Iyinde town.

The Orisas and men generally had no article
of clothing but twigs and leaves for their
protection, he invented carpentry, cloth
weaving and tailoring, i.e... sewing with the
hand needle. There was a peculiar way of
saluting Obalufon whenever he was at his
work, and native carpenters, weavers, tailors
and shoe-makers or native Ieatherworkers (not
tanners) are saluted in the same manner until
this day: Oju gboro o! i,e.," 41 wish) *you
clear eyesight! And he would answer in
return: Ooya a ya a. i.e., The opener will
open them.

The following are the objects of worship

representing Obalufon: Carpenter's tools for
a carpenter, Weaver's tools for a weaver,
etc.

67
 CHAPTER IX
OSUN

OSUN is a goddess. She is a native of

Ekiti-Efon and was the mother of Yemaja and
the Awujale of Ijebu-Ere in Ekiti State. She
was a woman of great valour and of very clean
habit, loved water like a fish; she lived
most of her time in water and there she kept
many of her treasures.

She was an excellent swimmer and the

river in which she Iived is called after her
name, "Odo-Osun"--the Osun River. To her
memory the river is dedicated and to this day
is being worshipped by the Awujale of Ijebu-
Ere in Ekiti. The Awujale of Ijebu-Ode, who
is said to be a younger prince of the house,
also worships Osun and calls her his mother.
Her worshippers are still many in the Yoruba
country; they are known by a kind of brassy
beads worn round the necks.

Having learned from no one this

illustrous woman is said to be the first
Brazier (a worker in brass materials) in
Yorubaland and possibly in the world. Once
every year, her devotees from all over the
world congregate at the Osogbo town On
Nigeria to celebrate the Osun festivals.

The object of worship representing her:

a small pot filled with small smooth stones,
"Ota" and water.

68
 CHAPTER X
OLOKUN — SIXTEEN COWRIES

Olokun is the owner of the seas. ees

believed that there are abundant wealth,
riches and power under the seas. Some of the
valuable things derived from the seas include
the cowrie shells which used to be the
ancient instrument of money employed by the
Yoruba people in their trading activities.

According to aé_ legend, the God of

Givination, Orunmilla was the one who
consecrated the sixteen cowries as an oracle
of Ifa divination for Osun his wife. Since
then the sixteen cowries became sacred
objects of divination to all orisa
worshippers especially the women who are
Iyalorisas. Few men (Babalorisas) do divine
with the sixteen cowries. In southwestern
Nigeria many orisa devotees in towns’ like
Oyo, Osogbo and Ibaden, are still practicing
Ifa divination with sixteen cowries.

The Odus that are obtained from

divination using the sixteen cowries
(Merindinlogun) are essentially the same as
the Odus obtainable from other systems of Ifa
divinations: sixteen palmnuts (Ikin), the
divining chain (Opele) and the kolanut (Obi
abata).

Like other Ifa oracles, divination with

sixteen cowries is based on the principles of
light and darkness. The order and numbering
of the odus correspond directly to the number
of cowries that lay open each time the

69
 cowries are cast. Interpretation of
sixteen
the odus becomes difficult when more than

twelve cowries lay open. It therefore

becomes incumbent upon the diviner to advise
her client to seek further clarification from
a babalawo when there are thirteen, fourteen,
fifteen or all sixteen cowries open.
The odus that can be obtained from
divining with the sixteen cowries are as
follows:
1. Okanran
Indications: One cowrie open.
This Odu signifies fear, enemies, problems,
and evil vibrations.
Related orisas: Esu, Shango.

205 BL -ORO
Indications: two cowries open.
This Odu predicts the birth of twins. Ee
also implies success and a good te Ole
Pleasant surprises but do not be overjoyous.
Related orisas: Ibeji.

3. Ogunda (Etawa)
Indications: Three cowries open.
The Odu warns against fighting, quarrels and
disputes. There would be theft and
dissipatation of spiritual energies.
Related orisas: Ogun, Osanyin, Yemoja, Ori
(head).

4. TIrosu
Indications: Four cowries open
This Odu signifies success after hardship,
financial and emotional problems wil be
overcome.
Related orisas: Ogun, Oya

70
5. Ose
Indications: Five cowries open.
This Odu implies victory over enemies,
control over difficulties, being poverty
stricken, lack of faith.
Related Orisas: Osun, Olokun

660 Obara
Indications: Six cowries open.
This Odu warns against treachery, betrayal of
confidence, problems. Connected with land
and estates.
Related orisas: Ifa, Ogun

es C3:
Indications: Seven cowries open.
This Odu signifies unfaithfulness or
disloyalty, gossips and petty jealousy,
obstructions.
Related orisas: Obatala, Esu

8. Ejiogbe (Eji-onile)
Indications: Eight cowries open.
This Odu is the most important Odu and is
always a good omen. It implies victory over
enemies, long life, successful enterprises.
Related orisas: Ori (head), Obatala, Olokun

SOSA
Indications: Nine cowries open.
This Odu favours travels. Implies lack of
courage, running away from sBalkol ae or
opposition, need for spiritual help against
bad dreams.
Related orisas: Osanyin, Egungun, Ogun

10. Ofun
Indications: Ten cowries open.
This Odu signifies good fortune for money.

71
It may also imply pregnancy and sickness. It
calls for patience. Success is eventually
guarnteed.
Related orisas: Olokun, Obatala, Orisa-oko

112.) Owonri
Indications: Eleven cowries open.
This Odu is not a good omen. It may imply
death through sickness or accident. Too many
terrible dreams.
Related orisas: Esu, Ogun, Egungun, Sango

12. Ejila Asebora

Indications: Twelve cowries open
This <Odu "ais; <dreadrul. It implies death,
sickness, court cases and enemies.
Related orisas: Sango, Obaluaije

13. Metala
Indications: Thirteen cowries open.
This Odu is dreadful. It implies terrible
sickness like smallpox, measles, and other
deadly diseases.
Related orisas: Obaluaiye, Esu

14. Merinla
Indications: Fourteen cowries open.
This is a dreadful Odu.

15. Medogun
Indications: Fifteen cowries open.
This is a dreadful Odu.

16. Merindinlogun
Indications: Sixteen cowries open.
This is a dreadful Odu.

ie
 CHAPTER XI
ORANMIYAN AND YEMAJA

ORANMIYAN was born in JIle-Ife; he was

the seventh and last-born son of Oduduwa. He
was the progenitor of the Yorubas proper
(Oyos). When he grew into manhood, he became
a mighty hunter and warrior. He founded Oyo
town (not at the present site, but further
north) «ain TY 16 A.D. according to our
historical calculation, and being a prince,
he was made Oba Alayeluwa (a king). the first
Alaafin of Oyo. by the Ajalorun (Oba) of Ile-
Ife. He was about 60 years old when he
founded the town.

He has left two obelisks carved in stone

called "Opa Oranmiyan". Staves which can be
seen til this day at Ile-Ife on the Western
portion of the town. The staves are about 18
to 20 feet high; one of them is still good,
but the second one is partly broken.

There are other kindred works of art

brought in stone such as the busts and images
of past Kings of Ile-Ife and of animals Iike
Iizards and crocodiles, etc. The busts and
images of the Kings are now stored in a box
in the Aafin-the official residence of the
Ooni. As for the animals, they are scattered
about the bush around the town, principally
in Igbo Ore. Now there is none today in
Yorubaland, not even in Ile-Ife, the crad!e
of the race, that knows how to carve stones.

73
 This is a proof positive ‘that the
present survivors of the race are but "the
decadent representatives (of a past
civilization) ofan almost forgotten era".
(Quotation from Lady Lugard's Book, Ups
Tropical Dependency". Underline ours.)

However much the present generation may

pride itself upon its recently acquired
knowledge of European Civilization, the
student of Ifa cannot but be struck and
agreeably surprised by the keenness of
observation of the past generation which
lived before the inter-tribal wars and the
subsequent Trans-Atlantic Slave Trade that
had despoiled the country and weakened the
race and the profoundity of thought often
exhibited in their sayings.

Yemaja was the wife of Oranmiyan. She

bore three children, Dada, Sango and
Sonponna, who Iater became kings and deities
(Orisas or Imales). Yemaja was of a heroic
character Iike her husband and became a
goddess. Before her husband, all was peace
and nothing of war was known. He was for
conquest after conquest and after his time
ensued the devastating inter-tribal wars
which had impaired so much the stability and
progress of the country.

74
 CHAPTER XII
DADA

DADA and Sango became Alaafin of Oyo and

were verv friendly. Dada was of a very
peaceful nature and made a weak king;
therefore he did not reign for a long time.
He loved children, beauty and decoration-
women are very fond of him--but for that, he
would not have been remembered.

Dada abdicated the throne and yielded

the crown to his brother, Sango, only to take
up an inferior crown made of cowrie shells.
He was deified for his goodness, elegance and
for the. peculiarity of his. -birth,,.. having
curly hair and a wiglike covering on his
head.

The object of worship representing him

is a kind of beautiful crown made of cowrie
shells known as bayanmi. All his worshippers
are entitled to wear this crown in public
worship. He is worshipped together with
Oranmiyan, Yemaja, Sango and Oya.

75
 CHAPTER Xi
SANGO AND OYA

Sango was of a warlike nature like his

father, very brave and daring. He was fond
of learning and making charms. Often when
speaking, he emitted smoke and fire; hence
Sango is called the god of thunder. He
fought and won many battles and he was feared
far and wide, thus he became Olu Tapa, i.e.,
Nupe King.

Sometime he had a charm prepared by

which lightning could be drawn to damage his
enemies' houses. He was minded to try the
preparation, fearing lest it had been damp
and useless, so he made the experiment first
on his own house. The charm took effect, a
storm was immediately raised and the
lightning struck the palace, and the
buildings caught on fire. Many of his wives
and children perished in this catastrophe.

He was asked to abdicate within five

days by a strong party in the state and he
was assured that if he did not leave in time,
he would be stoned to death. Hence a period
of five days is sacred to Sango and the fifth
day is Sabbath day of Sango called "Jakuta"
(the fight of stone).
Yorubas have an abhorence of a King
given to making deadly charms; because for
one who already has absolute power invested
in him by law, this strange power can only be
used spitefully, so-that no one near him

76
would be safe. He left the city with few
followers who before they reached a _ place
Since called "Koso", Ieft him and went back
Eomthey city. He reached Koso alone. There
he resolved to put an end to his Tife. He
climbed an AYAN tree and hanged himself. The
news soon reached the city and his friends
came and buried him under the tree from which
he had hanged himself.
Some of his friends followed his lead
and died like him. Having heard of her
husband's death,- His favorite wife, Oya
hanged herself also at Ira, her own native
land. In her lifetime, she was brave and
warlike as her husband. She would accompnay
him to the battlefield and fight as fiercly
as a man. She was also fond of using charms
and magic. Her fame travelled far and wide,
and she was deified; one river being
dedicated to her memory is called, "Odo-Oya",
otherwise known as the River Niger.

After the death of Sango, his friends

were exposed to public ridicule and _ shame.
They became uneasy at hearing the expression
"Oba so" which is, "The king hanged himself".
From knowledgeable people, the Ibaribas
learn the secret of the destructive charm by
which lightning could be drawn to a _ house.
They succeeded in carrying out the project.
Thunder became frequent and houses were
destroyed from day to day in the city.

The people became alarmed and perplexed

and, not knowing what to do in their confu-
sion, they scrambled about for safety. That
was the supreme moment of exaltation for
Sango's friends and they were not hesitant to
terrorize the people saying that Sango was

Ai
the cause of the thunder and lightning and
that if only they would change their irre-
verent expression "Oba so" to "Oba ko so", he
would pitifully look down on them and pardon
their irreverence.

The Oyos are such diplomatic people and

they soon changed the expression to "Oba _ ko
so, Sango wo'le ni", meaning "The king did
not hang himself, He descended into the
earth."

Every house-owner whose house was

destroyed was asked to bring offerings with
which to pacify Sango. The people took the
advice seriously to heart and thus Sango be-
came a deity.

Thunder and lightning are attributed to

Sango: violent thunderstorm and rending of
trees to Oya. Oya is not to be spoken of as
having hanged herself, but rather that she de-
scended at Ira.

The objects of worship representing her

are two naked swords and the horns of a buf-
falo besmeared with camwood.

The objects of Sango are Edun-ara, i.e..

the thunder-axe (a kind of flat, smooth and
sharp stone). Ose Sango (Sango club) and
Aganju (Sango's knife) placed in a large flat
calabash. The calabash is adorned with Efun
and Osun (white and red paints--chalk and
camwood) and is placed over a pot (Odu-
Orisa).
The worshippers of both deities are dis-
tinguished by a kind of necklace (white and
red beads).

78
 Sango and Oya are kept together in the
same room with Oranmiyan, Yemaja and Dada,
and are worshipped together privately and
publicly.

79
 CHAPTER XIV
SONPONNA

SONPONNA was also the son of Oranmiyan

and Yemaja.
He was of a very cruel nature and rather
quarrelsome habit. He fought one day and
killed a man and his parents, to punish him,
thrust him out of the house: Being thus
rendered homeless, he lived in the streets
until at last he was picked up by a medical
man who made him his servant and afterwards
taught him deadly charms and poisons. With
this acquired knowledge, he beseiged his
people by secretly pouring poisonous fluid on
the ground in important parts of the town,
thus making people sick of small-pox.

He pretended to be able to doctor the

epidemic, so people engaged him. He healed
some and killed many. He enjoyed immunity
all right, while other Doctor-Adventurers who
attempted to cure the dreadful disease died;
hence he was deified and feared everywhere.

Patients who died of small-pox are never

buried by ordinary men, but by the devotees
of the _ god. The relatives of the deceased
are ordered to spend much money and the
amount is sent to the priest; then he sends
his servants to remove the corpse EO
interment.

80
 The god Sonponna is given the praise
title, "Oba'luwaye", the King-Lord of the
world, and his devotees call him "Baba",
2-e7,;, tather,

The representing image: a broom made

from the bamboopalm stripped of its Ieaves
and besmeared with camwood and Yangi Onison-
ponna.

81
 CHAPTER XV
SPIRIT DEITIES —
ORO, ELUKU AND EGUNGUN

ORO (thou rovest), Eluku (beat him to

death) and Egungun (one that sits stately)
represent the spirit of dead ancestors.

Some ancestors are called Oro (Rover),

some of them Eluku (one that beats to death)
and some other Egungun (one that sits
stately). One family belongs to the Oro
cult, another to the Eluku and the Egungun
cults

Women must neither see Oro nor. Eluku.

They simply have to remain indoors and listen
to the weird noises outside, so they enjoy
the better part of the play. They see
Egungun but do not follow them to their
grove. Any offerings they have to offer or
whenever they have to worship, they may go
near the Egungun to give their offerings.
The real emblems or objects of worship are
hidden in the temple or grove.

Some of the good outcome of "Oro",

"Eluku", or "Egungun" ceremony to the public:
it so happens that when women are confined
annually for seven days as part of the Oro
ceremony, many of them who would have been
barren receive the power to be fruitful and
bear children. Evil spirits, small-pox, in-
fluenza and plague are driven away from the
village, town or city by Oro cry.

82
 It is the Eluku that executes (some
class of) criminals. Both men and women en-
joy Eluku music and_e songs. Egungun is
another much enjoyed native entertainment.
All the three cults figure prominently in the
burial of their devotees and they comfort the
mourners.

83
 CHAPTER XVI
OSO, AJE AND ELERE

Wizard (Oso), witches (Aje) and

children's evil spirit companions, or the
spirit that induce the death of children
(Elere) are wicked spirits.

These evil spirits are born of Esu Eleg-

bara. They dwell in the woods, they hold
meetings on Iarge Iroko trees at night, and
that is why propitiatory sacrifices are
placed at the foot of the Iroko tree.

It is believed that they spoil the

riches of the rich, cause misfortune and
premature birth (lifeless babies). bad
dreams, menstruation, frequent loss of one's
child through death and rebirth, and pain or
sorrow of some women overpowered in dreams by
strong and unnatural men for cohabitation.

Some people are believed by their

peculiar traits of character to be witches or
wizards.

84
 CHAPTER XVI
AAJA (AIJA) AND OSANYIN

Te AajayALja or Ajija,? ie... Genii;

are good and friendly spirits to man. They
teach men medicine and charms in dreams any
visions. They took men to the woods, taught
them medicine and charms, and fed them; some
men are taken away for three years.

The representing image for worship: the

phials or small bottles of charms and
medicine are gathered together in a place or
room.

Osanyin, the first doctor, is worshipped

in the same manner by offering sacrifices to
the phials.

Almost every Yoruba man from youth

studies medicines, charms or magic in order
to overcome life's difficulties.

85
 CHAPTER XVII
SACRIFICE

SACRIFICE plays an essential role in the

worship of Yoruba Religion. Olodumare, Orun-
mila and Obatala (Orisa-nla) had once
sacrificed. This is the reason why it has
become incumbent upon their worshippers to
offer sacrifices. What Olodumare created to
be used as sacrificial animals include rams,
he-goats, she-goats, sheep, pigs, cocks,
hens, rats, snails, ducks, guinea-fowls,
dogs, pigeons, anda variety of other sacred
things Ifa prescribes.

Olodumare sacrificed to appease the

heavens. In order to TIive peacefully on
earth, human beings must continue to offer
sacrifices. Customarily, sacrifices are made
to save oneself and family, ward Off misfor-
tunes and to help others in trouble, par-
ticularly the poor, needy and sick. Ifa has
proved that by means of small sacrifices
human beings can achieve their destinies and
avoid premature death.

The Orisas or Ifa usually prescribe what

sacrifices should be made through a
Babalorisa, Iyalorisa or Babalawo. To deter-
mine the sacrifice, an enquirer has to offer,
a Babalawo has to consult Ifa Oracle with
either Ikin or Opele (palmnuts or divining
chain) and by casting Iots (Ibo). The
Babalorisa and Iyalorisa, by consulting their

86
16 cowries (Eerindilogun) or Obi (Kolanuts).
SACRIFICES OFFERED TO IFA AND OTHER ORISAS:

The favorite foods of Orunmila and other

Orisas when they first came to earth were
carefully noted and subsequently offered to
them as sacrifices.

Orunmila ate rats, fish, yam, corn and

drank maize beer (sekete). Ifa is also ap-
peased with Orunmila's favorite foods.

Obatala ate snails, corn and usually

drank water. Other favorite foods are white
Pigeons, hens, kolanuts, fish, shea butter
and she-goats. No palm-oil, salt and palm
wine. He built a house which was painted
white inside and outside. He wore white
clothes, white beads (Sesefun) and Iead
bangles...AlI his apparells were white.
This explains why Obatala's worship-
pers wear white clothes.

The Head (Ori, ipin. iponri) is regarded

as one of the Orisas in Yoruba religion.
Things used in sacrifice to the Head are
fowls, pigeons, fish, she-goats, sheep,
kolanuts (Obi) and a special type of rat
called Aika. Any of these sacrificial
animals used for the Head can also be offered
to appease Ifa. Every animal offered as
sacrifice to the human Head must be killed
and its blood is marked centrally through the
Head with the middle finger. It is believed
that the Head always had a share of whatever
is sacrificed to the Orisas or Ifa.
Ogun ate dogs, roasted Yams palm oil and
cocks. He always drank palm wine. These
foods are offered as sacrifice to Ogun.

87
 Sango ate rams, bitter kola (orogbo),
yam flour, cocks, tortoise, palm oil and
water. These foods have become important in-
gredients for his sacrifice.

Eegu's (Egungun) favorite foods include

kolanuts (Obi), moin-moin or Olele, rams and
palm wine. The only difference between Egun-
gun and Sango is that kolanut (Obi) must
never be sacrificed to Sango. Esu (Elegbara)
sacrificial foods and drinks include palm
oil, mashed yams (Ewo) mixed without pepper,
he-goats, cocks, palm wine and other al-
coholic drinks.

AJE (Goddess of Riches) is one of the

Orisas of Yorubaland, Her sacrificial foods
include pigeons, fowl's eggs and bananas.

Oro (the departed spirit of a man) is

believed to be residing in a sacred forest
where its favorite food and drink, dogs and
palm wine, are offered as sacrifice to it.

The sacrificial food of OYA is she-goat.

Although she was the wife of Sango, she did
not eat rams.

YEMAJA ate corn, yams, goats, hens,

ducks, guinea hens, and fish. Osun ate yams,
beans, honey, goats, hens and drank maize
beer.

THE SIGNIFICANCE OF SACRIFICE:

The worshippers of Ifa always offer

sacrifices in accordance with the teachings
of Ifa. Animals prescribed by Ifa for use in
specific sacrifices are as follows:

88
2) For Iong life: Sheep, pigeons.
2a) To get a wife: Hen and/or’ she-
goat.
2b) To get a husband: Cock and/or he-
goat.
3) To conquer enemies: Cock, he-goat,
ram.
4) For good health: Cock; .he-goat,
ram.
5) To win a court case: Cock, he-
goat, ram.
6) To make money: Pigeons.
7) To bear children: Hen, she-goat.
8) To ward Off misfortune: Ram, he-
goat, cock, tortoise (Ijapa).
9) To become wealthy and prosperous:
Pig, guinea fowls (eye-etu), fish.
10) To have several children and _ grand
children: Ducks, cocks, hens, she-
goats.

89
 CHAPTER XIX
SIGNIFICANCE OF THE
SEVEN DAYS OF THE WEEK
IN YORUBA SACRED RELIGION

As the knowledge or the understanding of the

meaning of the days of the week enables one
to forecast with some degree of certainty the
fate of every newly born child, we have
thought it necessary to give the Yoruba
meaning of seven days of the week (Sunday
through Saturday).

Vc Ose JNU dioncdacdoocenkt wanes day of

immortality.
ae OJO Aje. ash os hleas ssc os SNe ay Gn tne
goddess of riches.
Sr OvOM PESS COUN sreter cota, cuetereledershele -The day of
VilCuOny..
4. OFO TEU Sarersne esisie Sele We aan ee Dee Oey eOneric
the door and goes out.
5: ONG Osea a eve «:5"« sieutel omnes -.The day of the
return of the sun to its normal course.
6. Ojo WSs 6 di victnve s eileen ee CO rae
trouble or quarrel.
Ie Ojo Aba (Eemo) Meta..... w. The “day °°of
three wishes or the day of three
wonders.

The above is also useful to know when to

start an important business and a suitable
day for marriage.

90
 The above seven days of Yoruba
mysticism simply termed "seven days of the
week" is not of modern introduction nor is it
a translation of a Week day of foreiaqn
origin. It originated from Orunmila (the
author of Ifa). For example: take our seven
days in burial ceremony and our seven days in
Marriage ceremony, or to consider one of
Orunmila's praise title, "Orunmila: Olijeeni,
Okitibiri (Obiriti) Ap'ijo-iku-da", ie Ly,
"Orunmila! The owner of the seven. sacred
days, The Immense Orbit that averts the day
of Death." Certainly there are four days
(called five days) in a week in Yorubaland
for marketing purpose and (for) worshipping
(their) deities. It is subsidiary to
the above, i.e., when Orisa-nla chooses the
first day, Orunmila the second, Ogun the
third and Sango the fourth; hence there are
seven weeks in a lunar month in Yorubaland
which is 7 x 4 = 28 days.

It will be observed that only the

goddess Aje has got a day within the above
mentioned seven days out of the 401 Imales or
Orisas, the remaining 396 are being
worshipped, along with the four principal
ones mentioned above so that each of the
Imales or Orisas has got seven sabbaths in a
lunar month of 28 days.
 CONCLUSION

Ifa is the Supreme Oracle of the whole

Yorubaland and is consulted on all important
occasions. It decides what Odu incarnates a
new-born child. It is expedient at this
juncture to quote from Odu Iworiwodi, which
confirms this system of belief:

Kosi abiyamo ti ko lee bi Awo l'omo,

Kosi abiyamo ti ko TIee bi Orunmila.
Baba eni, bioba bi'ni ni pipe,
Bopetiti, a tun nbi Baba eni l'omo' Yeye
eni, bioba bi'ni ni pipe,
Bopetiti, a tun nbi Yeye eni l'omo. A
daa f'Orunmila, ti o wipe:
Oun maa m'Orun bo wa si aye,
Oun maa mu Aye lo s'Orun.
Ki o baa le se bee dandan,
IFA ni ki o ru ohun-gbogbo ni mejimeji,
Abo ati Ako bayi:- Agbo kan, Agutan kan,
Obuko kan, Ewure kan, Akuko-adiye kan,
Agbebo-adiye kan; ati beebee lo. O gbo o
rubo. Bee ni aye nbisii ti won si nre
Sais

In other words:

There is no child-bearing woman that

cannot give birth to an Ifa Priest.
There is no child-bearing woman that
cannot give birth to Orunmila.
Our father, if he gives birth to us in
full, inevitably we shall in time give birth
to him in turn,

2
 Our mother, if she gives birth to us in
full, inevitably we shall in time qive birth
to her an) tus
Ifa was consulted for Orunmila, when he
said' He will bring Heaven down to Earth, He
will take Earth up to Heaven.

So that he may successfully accomplish

his mission, He was told to offer
everything in twos, one male and one
female.
Thus:- One ram and one lamb; one he-
goat and one she-goat; one cock and one
hen: and so on. Orunmila listened,
heeded, obeyed, and sacrificed. Thus
the Earth became sig be ohm bal and
multiplied greatly.

In time of trouble, famine and sickness,

Ifa tells which Orisas have been offended and
what sacrifices they demand. Ifa usually
forecasts the future.

It is highly recommendod that people who

are desirous of knowing more about Ifa would
do well to procure the complete oft-quoted
works of the late REVEREND D. ONADELE
EPEGA, as embodied in IFA AMONA AWON BABA WA
*IFA, THE GUIDE OF OUR FATHERS--These are the
best instructional sources available on the
subject.
Among other interesting items, the books
contain all the 256 Ifa symbols (Odu Ifa) ,
the modes of divination, the different
offices in the Ifa hierarchy, the duties of
the Babalawos, and a great number of witty
and philosophical sayings peculiar to Yoruba
Religion and Philosophy.
Too, they give details on the esoteric

93
rites connected with the Itefa (Initiation)
ceremony and on matters that will interest
the students of Yoruba pharmacopia.

It is hoped that —this book, IEA, “THE

ANCIENT WISDOM, which deals with the same
Matter, will be well received.

The Author.

94
 INDEX
1
Akoda, 41, 44
16 cowries, 87 Akoran, 63, 65
16 Major Odus, 60 Alaafin of Oyo, Phe
16, Odus,. 66 75
16 principal Odus, 58 Ancient Wisdom, 44
Ap‘i jo-iku-da, 87
Wsedary 417 44
Imales, 49 Awujale, 68
branches, 2 Awujale of Ijebu-Ere
256 00uUSs, 2 ,O. 149 56 68
AYAN, 77

Imales, 49 B
Imales; 4:7, 50, 51, Baba, 81
Babalawo, 6, 40, 43,
44, 70, 86
Babalawos, 4, 49, 57
Imales, 49 Babalorisa, 86, 87
Babalorisas, 69
Bayanmi, 75
Baja, Se, OO
Abo meji, 58 iG
Aganju, 78 Cowries shells, 69
Agemo, 52 Cowries, 47
Agere, 40 Creation, 49
Aija, 85
Aimas 50 D
Ajalorun, AI Get, IS Dada, BO; OF, 74,
Ajaorun, 1 eye 2
Ajayi, 52 Dahomeans, 2
Bjey 3, 22% 59, 84, Darkness, 59, 69
Set 907 O41 Divining chain, 69
Ajita, S2, 55
Akita, 64, 65 E
Ako-meji, 58 Edu, 42
Ako-irin, 46 Edun-ara, 78

25
Efun, 78 Igba Iwa, 41
Egbeji 50, 52 Igba Odu, 41
Egungun, 52,7 7a 22, Igbo Ore, 73
1
SAn tS, ke! Ijebu,
Eji-Ogbe, 6 Ijebu-Ode, 68
Eji-oko, 70 Nea, wyO2,016>
Eji-onile, 71 Ikin, 47 86
Ejila Asebora, 72 Ile Ketu, 57
Ejiogbe, 71 Ile-Ife, 1, 6, 41,
Ejire, 63, 64, 65 44, 46, SE Gur Dike
imaesky Ik xs) WE
Ekiti-Efon, 68 Imale, 50
Elegbara, 40, 50, 51, Imales, 34
Ne, Swip Silp7 teks! Initiation, 40
Elere, 81 Initiation ceremony
nikeNby, BA, ie, tis) for Ifa priests,
HO}, 63/,kO4 lo Epin,. ov
Es, 4075 One 0st, Iponri, 87
Up tv, Sis! ina, s7. 78
Ewemilere, 44 Irete, 63'9<65
Ewo, 88 Iroko, Sat
Irosu, 61, 64, 70
H Itefa, 40
Head, 87 Iwa; -2, 41
Iwori, SO 063
ib Iyalorisa, 86, 87
Ibaden, 69 Iyalorisas, 69
IMexSG lel, 7/0) Iye-irosun, 4
Ibo-didi, 6 Iyinde, 67
subi, Gil, (vl
Bey Pan Sen ine Wye A J
43, 44, 45, 69, 71, 74 Jakuta, 76
SI cstehe (Nl eye) Juba, 41
itayes
Ifa divination, 69 K
Ifa Oracle, 51, 86 Kolanut, 69
Ifa priests, 4 Kolanuts, 87, 88
Ifas, 40 olstey, 7/9/
Ife-Ijebu, 1

96
L Odo-Osun, 68
Laoroye, 57 Odo-Oya, 77
hight, 59). 69 Oduy 2). -43), 56, 70,
Lisabi, 50 Wye 292
Odu Ifa, 40, 59
M Odu Ifas, 43
Mankind, creation of, 1 Odu Iworiwodi, 96
Mariwo-ope, 49 Odu Orisa, 50
Medogun, 72 Odu;7 duality, 2
Merindinlogun, 72 Odu-Ifa, 43
Merinla, 72 Odu-Ifas, 54
Metala, 72 Odu-Orisa, 78
Odudua, ed), -2nspesa
N 47
Nupe King, 76 Oduduwa, 41, 71
Odus;,, 2; 5, 69
O Ofun, 637, “65, 7A
Oba ko so, 78 Oga, 56
Oba n'le Ketu, 57 Ogbe, 6, 60, 63
Obalson 77, 78 Ogun ,—49") on, 754,
Oba'luwaye, 81 LOA ROU pe
Oba-nta, 52 Ogunda, 54, 62, 64,
Obaluaije, 72 70
Obaluaiye, 72 Okanran, “6:1; 64, 70
Obalufon,4 51,067 Oke, 507552
Obara, 61,764, 71 Okunrin, 46
Obatalajaiis, 727,486, 87 Okutca’ yang, 57
ObigeSi,>Sy Si, 288 Olodu, 11; 27 6
Obi; Abaita,258,,-59 Ollodumaves © 1; 02-3;
Obi 7Onacile; 25a AG, 947 50n6 Sue. 60}
Obi-irin, 46 86
Obirin, 46 Olofu Ogbolu, 1
Obirin Osohusi, 51 Ollokun; 51 69), Ten 5
Obi Gas, 94 GE
Obiriti,A-p'ijo-iku-da, Olosa, 51
3 Olu Tapa; 976
Obita, 64, 65 Oluwa, 2
Ode-Ire, 55 OGonit, 4, 73
Odie? | Opa, 73

o7
Opa-Osoro, 47 Oya, Ste 70515) Tia
Opele;, 5, 58,°86 US, Wy i
Opon-Ifa, 4 Oyeku, 60, 63
Oranmiyan, Dibym ltSi 74, Oyo, 69, 73
US, Uy Te Oyos, 73, 78
Oranmiyan's, 44
(Ghent, pay 13i7/ P
Orisa (head), Tee aa Palace, 73
Orisareon
Orisa Ibeji, 52 R
Orisa-nla, 1, 2,1 46, Remo, 1
Ai EO Republic of Benin in
Orisa-Oko, aw 72 West Africa, 2
Orisas, 50, Sits ST 58 River Niger, 77
VA, Ws hile Ss)
ORO, S27, 88 Ss)
Oroagbo, 58 SACRIFICE, 86
Orunnila, 1, 2, a, 4, Sacrifices, e5 7
Op, (i Ce. 43, 44, 45, Sango, 44, 51, 535
DW iS, Si 8) TZ AGT Ay 1 Shoe Th br
Orunmilla, 69 19588
Osa, 62), 65, an Sango wo'le ni, 78
Osanyin, 52, Pally ONY 85 Sango's wives, 44
Ose, 63), 65, 71 Sekete, 87
Ose Sango, 78 Sesefun, 87
Osetura, 56 Shango, 70
(Oysroy, Gril 4234 Sixteen Cowries, 69
Osogbo, 69 Sixteen palm nuts, 4
Osohusi, 51 Sixteen palmnuts, 69
Osu, 43 Sixteen principal
Osu-Ifa, 2 odus; nee
Osun, 51, 68, 69, 71, Sonponna, O11). 747430
78 81
Ota, 68
Otura; 65 “62; Au
Oturupon, 62; 65 Ralabay., 5052
Owo-ero, 47 Tempered Ifa, 40
Owonri, Le The Yoruba strongly
Owonrin, Cul 64 believes in Reincar-
iateeakeigy, 4b7/

98
Y
Yangi Onisonponna, 81
temeje, 517,68, 74, 75,
72, --30,..88
Yemoja, 70

99
saaniea as —_.
elim Les ar f Hl
© wan gals pe '=
 IFA
The Ancient Wisdom
Dr. Afolabi A. Epega reveals for the first time to the general
public the ancient wisdom of the Yorubas who live in South Western
parts of Nigeria and West Africa. This ancient wisdom, known as Ifa,
reflects a time-honored tradition on which the Yoruba philosophy,
arts, music, customs, science, medicine, culture and religion are
based. Hidden for centuries, Ifa is a nature religion that helps to
develop realistic relationships with the natural forces which govern
the universe.
This book teaches:
© The Yoruba system of belief.
® Belief in one God (Olodumare) with the worship of a
multitude of deities
® How to identify the recognised, fixed order of the odus of Ifa.
© How to divine with 16 palmnuts and the divining
chain - Opele.
© How to divine with Obi (a sacred kolanut) and the
16 cowries.
® The significance of sacrifice.

Dr. Afolabi A. Epega, author of ‘OBI - The Mystical Oracle of Ifa

Divination” has studied with his father and other known Ifa priests
and has created a synthesis of their Ifa divination techniques.
Through his extensive _ travels all over the United States, Brazil,
Puerto Rico, Trinidad and Europe, Dr. Afolabi A. Epega has suc-
ceeded in bringing this knowledge of Ifa Systems of divination and
belief to the public at large.

IMOLE OLUWA INSTITUTE

Dr. Afolabi A. Epega
P.O. Box 1056, Bronx, NY 10473
EA
AO
TOV
UTA