OBI

THE WORD OF GOD IN

KOLANUT AND COCONUT

OLUKUNMI EGBELADE

Published by:

Olukunmi Omikemi EgbeladeAbiola SW3/726 Iyana Popoyemoja Street Ibadan, Oyo

State, Nigeria

Gbodu Area

P.O. 481

Dugbe GPO Ibadan

Email onivemoja@yahoo.com

Copyright Baale Olukunmi Egbelade Abiola.

All rights reserved

No part of this book may be reproduced in any form or by

any means without permission of the author/publisher

Printed by

Dele Taiwo & Co. Printers No 7 Ososami Road, Opp CAC Oke Ibukun, Oke-Ado,
Ososami Ibadan
DEDICATION

This book is lovingly dedicated to Obidiasi Akintayo, a young and dedicated priestess
of Babaluaiye who is also my second wife, and also to my first wife, Oluranti Fajobi
who continues to encourage and support mein my efforts to preserve the word of
Orisa in every way that I can. I wish both of them a peaceful, fruitful and loving
association. This book is also dedicated to my sons Omisore Akanbi and Omilade
Akanbi, And then there is my darling daughter in whom I am most proud. Oniyemoja
Ifawemimo Omitonade Egbelade, who many of you know as Deola, will surely carry
the future of our faith and culture to a place of Divine usefulness for African people
all over the world. I will also thank Chief Lloyd Weaver, The Orisaite Obatala of Ile
Ife, the Otun Balogun of Itasin Imobe (Ijebu), an Olorogun of Ughelli (Urhobo), and a
consummate Oniyemoja, as well as my continued "comrade in arms," who with his
usual zeal has edited and retyped the final text and totally rewritten the
introduction. For inspiration and specific knowledge on the subject covered herein I
must acknowledge posthumously the late Ogunshola Adio, the Obatala priest from
Ibadan and Larinwon, the Osun priestess from Iseyin. And finally and most
importantly, I would like to dedicate this book to my fellow members of the Egbe
Olorisa Parapo of the United States of America and Nigeria, which is a religious
organization of Olorisa and Babalawos alike who are dedicated to the preservation
of authentic Orisa knowledge. I cherish their interest in the writing of this book and
their interest in it. May we all continue to defend and preserve the honor of our
ancient God given faith.

Chief Olukunmi Egbelade (Omikemi)

Baale Yemoja of Ibadanland

Reversed Edition January 2018

INTRODUCTION

Obi, what is it? A fruit? A nut? A soft drink? A drug? Popularly

known as "Kola Nut" in the English language, most non-Africans best remember obi
as a rather strange looking, decidedly bitter tasting, and nut-like fruit. That stains
your teeth and sticks annoyingly to your gums. On the other hand, for Africans born
in Africa, "obi", (the Yoruba word for this uniquely African fruit), is a tasty,
stimulating and refreshing elixir for fatigue as well as a highly sacred facilitator of
sacred and social occasions. As a divine gift from God, obi is seen as a metaphor for
happiness and good fellowship, bringing joy and comfort to those celebrating the
most important of life's passages ranging from naming ceremonies, weddings and
funerals, to a variety of initiation celebrations including graduation from
apprenticeships (known as doing freedom in Nigeria) to the intricate and ancient
rituals of initiation into the traditional priesthood.

Still best known in the west as the primary ingredient in kola, wine, drink, in Africa
Obi is still best appreciated as a special gift or offering, usually given with great
ceremony. When traditional prayers are offered, it is obi that is gently held in the
officiator's hands as though it was the actual ear of God. Its very presence assures
harmony and communal peace. One of the most persistent and popular sayings
among the thousands of West African ethnic groups is "He who brings Kola brings
joy."

And indeed, Yorubas and many others see obi as a sacred "oracle" through which
nearly everyone can conduct a two-way dialogue with God. It is a sacrament, a "Holy
Communion." And it is this aspect of the phenomena known as Obi that Baale
Olukunmi Egbelade has described in this book. Primarily interested in clarifying the
format of his religion, particularly to the novice practitioner. Olukunmi has sought to
de-mystify this seemingly secretive and closed path to God. Unlike the divine oracles
of Ifa and Owo Erindillogun, which are immediately accessible only to fully initiated
and trained priests, the sacred use of Obi is available to all men and women who
understand it peculiar, comparatively simple, language.

2
OBI, THE FRUIT THAT TALKS
t is everywhere. The Ibadan bus driver making his early morning rounds spits a slimy
stream of rusty red kola chewed to assure his alertness in the battle for supremacy in
the hilly streets of the ancient city. In Ilorin the wizened Mallam dispenses broken
chips of this most treasured gift along with prayerful greetings to passersby. The Igbo
man devotedly "seats" it on top of the money and cloth offered for a beautiful new
bride; months later he prayerfully places into the mouth of his new born child. Obi, it
is a special food indeed. A sacred food sent by Olodumare to remind us of the
simplicity of creation in this most complex worldThe real phenomena of Obi is that
virtually everyone, across barriers of culture and language and religion recognizes its
specialtyCertainly the most common saying across the 8,000 miles of the West
African coast, no matter the tribe or language, is "He who brings Kola brings joy.
"But how did Kola become so special? One chapter of the famous Yoruba oral
scripture known as Ifa describes Obi as a special messenger of God.

Oyekun-Ogunda describes how Obi received

Ase from Olodumare

Osun su were were

Awoetiigbo

Etigbongbonawo ale odo

Apetepeteinuomi

Ni oo mu peorunpeeyi ode

, Adifa fun okankan Irunmole

Won ran obi nise,

Lo ile Oludumare.

3
Ewe oko la fi ko bi wasiileaiye.

Ise to a ran obi,

Obi mama je ireo,

Ise to a ran obi,

Ewe igbagola fi gbaobilati,

Ode orunbo,

Igbagbodurogba aje, gbaaya,

Ga omotuntunwafunwa

Iseti a ran obi

Obi mama je ire O.

Translation of Oyeku-Agunda

Osunsun (red flower)

The Awo of leaves that grow along the bush paths

The root of the Awo beneath the river

And the mud of the river

Was the one that called the Sun to the Earth. Was the one who divined for each Orisa

Obi was on an errand

To the house of Olodumare Kolanut please deliver the message well,

The leaves of Igbagbo (palm leaves) carry kola Nut from Heaven toe Earth.

The message was sent with Obi, May you deliver it well.

Igbagbo is what we use

in wrapping Obi to Heaven

Igbagbo, wait to receive blessings of wealth and wives,

Bring new babies for us.

This is the message we send with Obi Obi deliver the message of blessings!
So again, what is this gift called Obi? It is a uniquely bitter, but highly enjoyed fruit
harvested in well irrigated forest areas, usually near inland rivers, throughout West
AfricaIn these days Obi is cultivated in large and small farms that surround trading
centers. Large brownish pods containing the unripened fruit are plucked from tall,
crusty trees during the early part of the rainy season. Carried in lorries to large
trading centers, the harvested Obi is then re-packaged, wrapped in bundles of leaves
and then transported, while still ripening, to the thousands of markets that typify the
hundreds of thousands of West African towns and villages. Appearing in several
varieties, sizes and colours, purely local tastes and, of course, spiritual legends
determine which type is the most popular from one locality to the next.

THE THREE TYPES OF OBI:

Obi Abata

In Yorubaland there are three types of Kola Nut. The first and best known is Obi
Abata (the four or five sided Kola Nut). Obi Abata, like the other types is especially
popular as a stimulating snack. However Obi Abata is best known as a intermediary
between Olodumare, the Orisa, the Ancestors and people. In Yoruba religious
tradition it was Obi Abata that was ordained by Olodumare to be his special
messenger. Obi speaks for the Orisa through a special Oracle given to Esu Laganna
and carried to the earth by Oshun. The method of "reading" Obi is discussed in detail
later in this book.

In addition to its spiritual significance (Obi is well known asaa protection against
various negative forces), Obi Abata is also well known for many medicinal
applications.
In Igboland Obi Abata is called "Orji," and like the Yoruba it is commonly used for
divination. Igbos consider Orji to be absolutely indispensable for all important
occasions ranging from chieftaincy installations to the ordinary welcoming of
visitors. On the other hand, Obi is often "broken" before a night long bout of
consuming palm wine or ordinary lager beer. Also, as with Yorubas, Hausa and
others, Igbos are adept at using Obi Abata to cure sicknesses.

Obi Gbanja

Second in popularity among Yorubas and Igbos is Obi Gbanja (two sided cola) which
is used almost exclusively as a stimulant. Among Hausas however, Gbanja is called
"Guoro" and is used as a stimulant and also as a gift. It is also used ceremonially
during Weddings and naming ceremonies. Quite uniquely however, Hausas often use
Gbanja for a raucous form of gambling.

Obi Oloyo
Finally, Obi Oloyo, renowned for the slimy, okra-like texture of its "meat" issued
medicinally, and also spiritually by nearly all peoples of West Africa.

In Ghana Obi is called Bici and is used for marriages and funerals.

OBI ABATA-THE MESSENGER OF PRIESTS AND KINGS

While Obi Abata is the most common medium of communications between man and
the Orisa, nothing exemplifies its hierarchical position in Yoruba tradition as its
association with kingshipWhen

6
a king is installed, Obi Abata is chief among the ingredients used to confer him the
status of Ekeji Orisa, or second to the Orisa. And when the royal personage finally
joins his ancestors, it is Obi Abata, then called "Itufo" in this instance, which is
included along with the crown and other important items to encode the message to
chiefs, priests and other important people in the society. Obi has social uses as well.
Obi Abata is also used during traditional oath taking and pacts between two or more
peopleWhen two people are fighting or quarreling, Obi Abata, Atare and Orogbo
(bitter kola) are wrapped together with ewe ebure and sent to each of the warring
parties. This symbolic message is called "Aroko." Assuming that the combatants are
honourable the fighting then stops.

Nearly all of the Orisa speak through Obi Abata to indicate the acceptance of
offerings or gifts to guide priests and supplicants through intricate ceremonies. The
sole exception to this is Shango, who prefers Orogbo, also known as Bitter Kola. So
how did Obi Abata become the revered and trusted messenger of Gods and kings and
the common people as well?

THE JOURNEY OF KOLA NUT FROM HEAVEN TO EARTH

Not long after each of the Orisa had settled on earth and people had begun to scatter
throughout the continents, Esu Odara returned to Ile Orun (heaven) and complained
to Olodumare that he was getting tired of his job as the Divine Messenger of the
Gods and that people who wanted to pray to them for guidance were allowing him
no rest. Esu said that he needed time of and pleaded with Olodumare to give him an
assistant. Olodumare listened to Esu

7
patiently and finally agreed to give him a helper. But to Esu's surprise, the helper that
Olodumare sent to Earth was a very peculiar being that was neither Orisa nor
human. This new creature was extraordinary in other ways as well. It seemed that
Esu's new creature had both male and female sex organs. Olodumare called this
strange object, which appeared to be some type of food, "Obi", which means "Esu
asked me and I answered him."

It was soon after Obi arrived in the house of Esu that Esu gave him his instructions.
"Now that Olodumare sent you to be my servant" Esu said, "You must always
remember to bring me a portion of the sacrifices that people make top the other
Orisas, Obi, who by nature was always obedient and truthful, did what he was told.
Everyone noticed that Obi could never be bribed nor influenced in the process of
reporting the good and the bad activities of both man and the Orisa. On hearing this
Olodumare began to greatly favor Obi as a fitting intermediary between the Orisa
and Heaven.. Soon, Obi became so popular that Esu was no longer called upon to
carry messages to Olodumare.. In time, Esu Elegbara, the carrier of messages,
became jealous of Obi and complained bitterly to Oosanla (Obatala) that Obi has
become impudent. He also informed Obaluaiye of his displeasure with Obi

One day Esu devised a scheme and told Orisanla that Olodumare no longer
recognized him as Father of all of the Orisa and that Obi had usurped his position.
Orisanla felt bad that Esu had been so slighted and wondered how Obi could commit
such blasphemy. The Great Orisa (Obatala) called for a meeting of the other Deities
on a day in the Orun Ose Orisa Ate (The Day of Meeting) so that they could discuss
the matter. When the Orisas were all assembled, Esu laid the issue of Obi's alleged
misconduct

8
before them., On hearing this Obaluaiye became very angry and told the others that
he would use his Ase to infect Obi with maggotsThe other Orisa also complained
loudly. It was only Dada, the elder brother of Obaluaiye, who remained cool and
warned Obaluaiye not to fight with Obi. However, overwhelmed with anger,
Obaluaiye ignored Dada's admonition and inflicted Obi with a terrible disease that
disfigured Obi's beautiful red skin.
Covering his face with his hands, Obi ran quickly to Olodumare and asked him how
this dreadful sickness could be cured. Olodumare told him to ask his brother and
sister Orisas for the remedy. Olodumare then called Obatala and told him that Obi
had done no wrong thing and commanded him to join the others in solving Obi's
plight. After Obi appealed to the sixteen Orisas Obatala informed them of the
instruction that Olodumare had given him. In obedience to their father they all
agreed to bring their Ase together to cure Obi. At the appointed time the Orisa all
prayed and prayed together until rivers of sweat began to pour from their faces.
They gathered the sweat into an Igba (a bowl made from a calabash). And this
became the water that washed the sickness from Obi's body. This became the
Seventeenth Orisa. And that is why till this day, both Ifa and Orisa priests place Obi in
an igba (gourd bowl of water before they worship any Orisa.

Thus Obi was cured of Obaluaiye's curse. But there came the time that Olodumare
commanded all of the Orisa to forgive and forget what Esu had done, and to return
to the earth to continue their task of assisting mankind. However despite the appeal
by the Orisa to forgive Esu as God had commanded, Obi was still afraid to heed their
call to continue performing his role as messenger. Instead, Obi went to Olodumare
and asked for His protection. It was on hearing of this that Oshun asked Obi to be

9
her child and brought Obi back into the world wrapped in kentefe leaves. On arriving
it was Oshun who used her water to wash away scars that had been left by the curse
of Obaluaiye. It was she who convinced Obi to continue the sacred mission given to
him by Olodumare. And it is in remembrance of this that women still back their
children using cloth called Oja. But there was another side to it. Because Oshun
washed away the disease of Obi, she was now left with part of the infection that
became the monthly cycle of women called menstruation.

On arriving again on Earth, all of the Orisas refused to associate with Oshun,
shunning her because of her monthly cycle. Even Obi ignored Oshun's call, calling her
a "menial servant." When Olodumare heard of this he became very angry. It was
then that he gave birth to the Odu Ifa called Oturupon Meji, sometimes called
Ologbon Meji, or Eji Oko in the scripture of the Olorisa called Owo Merindillogun.

New things were not working fine for the rest of the Orisa and God advised them to
reconcile with Oshun for their progress. They now begged Oshun: All of the Orisa
wanted to marry Oshun and for this reason she became a prostitute. She moved from
Ife to Ilesha where she sold Kola Nut to all of the Orisa except Iyemoja. That is why
there is a saying that "Iyemoja, if you possess me, don't possess my mother Oshun."

After, Oshun was highly favoured by the Orisas. Obi angry and decided to become a
tree. He now said "If became they don't seem they should not as Olodumare
questions." Henceforth the Orisa decided to use Obi for oaths and divination. When
Obi was sick the Orisas relied on coconut for divination

10
This is the reason why Orunmilla, Ori, Egun and Obatala first took an Oath with the
witches (aje) under a coconut treeThis is why some traditionalists believe that Ekiti
was the original home of Obi.

There is an Oriki that says:

ljesa osereonile obi,

Omo olobi wonwotiwo,

Omo olobi wonwotiwo,

Ono olobi aje fowo kan wundia lomu.

Ijesha that competes with Kola Children of Kolanut now moving slowly

Children of Kolanot now moving slowly Young maidens chase them because of Kola

There is also a belief that most Orisa eventually left Ile-

Ife to settle in Ekiti. For example Orunmilla is often referred to as

"Baba Dudu Ara Oko Ijesa." Which means "Orunmilla, Black Man of Ijesha Hills."

WHAT ARE THE THREE TYPES OF KOLA NUT USED FOR?

All Orisa in Africa are given Obi Abata except Shango, who takes Orogbo (Bitter Kola)
nut cannot be used to 1. Obi Abata is used for divination, it is also used as a
prevention against evil. This Kola cannot be used to administer poison because it
would become blackened.

11
2.

is a slimy type of Kolanut that is sticky when it is eaten.

Obi Gbanja is used to remove sickness when abata is used to divine. The Orisa can
ask for Gbanja as a sacrifice. This Kolanut can be used to administer poison that is
why here is a saying "Watch the Kola that you eat." Obi Oloyo is used when someone
is sick or in trouble. It 3.

THE PROCESS OF PRAYING WITH KOLANUT (OBI ABATA) ACCORDING TO OLORISA

If an Olorisa (Priest of Orisa) wants or worship or pray before his/her Orisa, he puts
some Kolanuts (Obi Abata) in a calabash filled with water. The Olorisa kneels in front
of the Orisa, then takes the Kolanut and water, and sprinkles a little on the Orisa.
After this the Kolanut is placed in front of the Orisa. The Kolanut is now broken into
four parts (when Kolanut is broken a little part of it that looks thread like is removed
from the four parts of the Kola). This is known as Isebi or Omoloju Obi, this part is
first offered to Esu. The place from which the Isebi is taken represents the front of the
Kolanut and that is the part that must face the Orisa.

Then take Aja or Agbe, a form of bell used by an Olorisa, hold it and say these
Mojubas or praises.

Mojuba Olodumare
Mojuba Baba tobi mi,

Mojuba Iya or yeye tobi mi, Mojuba Baba Olorisa,

Mojuba Iya Olorisa,

Mojuba Ojugbona or Ajugbona,

12
Mojuba gbogbo Olorisa Agbaiye

After this say the reason you are praying. Then say:

Mo fi obi bi iku

Mo fi obi bi arun

Mo fi obi be omo araiye aboju peke (Aje) Translation:

I use Kola to overcome or chase away death

I use Kola to overcome diseases, I use Kola to sooth the world of witches

When Kolanut is broken we pray for long life, to keep disease at a distance, for
prosperity and for healthy children. We also use Obi to appeal to witches not to
disturb our lives.

After the opening ijuba is made, you should then make a general prayer for guidance
or whatever kind of help you may want from Orisa. Following this we seek the
approval of the Orisa by casting the Obi. Sometimes the Orisa, using the Obi, guides
us into a conversation, giving us deep advice about our lives. When all is finished,
part of the Kolanut should be paced in front of the Orisa, while you can eat and even
distribute the remaining as a blessing from the Orisa.

FOR A BABALAWO OR IFA PERSON

The prayers said by Babalawos who worship primarily at shrines of Ifa are slightly
different. In any Ifa shrine one always prays while kneeling before the Ikin Ifa. If the
Obi is brought to the shrine in a calabash of water it is removed and then placed on
the floor in front of the Orisa. The libation of water

13
is made during which the water is poured on the floor, on the Obi, and on the Ikin Ifa.
The Obi is then lifted and as the Isebi is removed the priest will juba. (A Babalawo
should hold agogo Ifa while praying)

This is a typical opening ijuba: Mojuba Olodumare

Mojuba Baba Mojuba Yeye

Then break the Kola and chant the following from Ose-Ogbe:

Osikiolooroohunilaje Egaseseniileoloro,

Ohun la alago ide,

Ni inanarannilganganran

Ako Ogun Ikin Ifa da lowo,

Adifa fun Edun mi lo re booriolu,

Ori Oluofin,

Woni Edunki lo se o ti,

Obo oriolu to ko fin,

Olohunojikiohun o,

We owoohuntonitoni

Edunwaji, owa we owo,

Retonitoni,

OwabooriOlu, oriOlu fin,

Idifa fun Ikidere fin,

Lo boOrunagbigba,

Obo Orunagbigba,

Orunagbigbakagba, Won niki lose iwoiki

Ti o bo ori agbigba to ko gba, Olo ohun koji, ko we ese,

Ohun, kasikasi,

14
Ikiwaji owe ese rakasikasi, Owaboorunagbigba

Orunmilla se enuderekogba obi jeo,

Mo pa ni o,

Atiiyan re,

Odiowo Orunmilla o.

Translation: He divined for Edun (monkey) who wanted to

Feed Olu's Head,

Olu's Head did not receive the sacrifice,

They asked Edun why did you feed Olu's Head

And he did not eat?

Edunsaid" he (Edun) had not washed his hands."

He washed his hands and fed Olu's Head,

I received the sacrifice, it was divined

Forlkadere who

Wanted to feed Agbigba's ancestors, and they Refused to eat

Ikin washed his legs and Agbigba's ancestors

Are the food, Orunmilla please receive this Obi,

Ikin receive this Obi.

Following the opening ijuba and the breaking of the Obi, the Obi is touched to the
head of the leader, or of the person for whom the ceremony is taking place. This
person may also take the Obi and pray directly to it. The Obi is then held in the
outstretched hand of the leader for the others to see saying "Obi ire o!" (Obi bring us
blessings). All present should shout "Adashe!" (Your prayer will come to past) while
stretching their left hand toward the Obi. The officiator should remember to use both
hands to cast Obi and to

15
remove all rings, wrist watches, etc. while any implement of Orisa can be worn.

REFRESHING THE HEAD WITH OBI

Sometimes when Babalawo wants to Bori (Feed the head of himself or another
person) this selection from the Holy Odu Ogbe Ate is chanted.

Jiji to moji,momuiroke Baba mi, torofinitorofini, Mo sujunajetosi Ife-Osi,

Won ninitorokini,

Won nitimoba dele,

Kin we owo baba mi,

Tenieteni, kin we apoabira,

Ba mi iwo jo iwojo

Kin mu obi to gboju

Bo orun mi,

Ikin alajogun, Kin fi akaraboimole,

Kin fi adie koko,

Bo ori mi apere,

Kin ta sere si

Elegbaralara.

Modele, mo we mo we omo babamitenieteni,

Mo we apoabira baba mi, Iwo joiwo jo,

Momu obi to gbojugbo,

Orun mi ikinalajogun, Mo fi akaraboimole,

Mo mu adieakokoboori mi apere

Mo fi epo sere siElegbara,

Mo woenyin mi wo,

16
Mo wi aje worinwidin, worinwidin,

Mo re aya, mori omo, Mo ri ire gbogbo,

Translation:

Mo fi epo sere to Elegbara. When I woke up I saw the elephant tusk of my

father.

And the horse tail of my father.

I cried after wealth to Ife-Osi, They asked why I was crying. I said "because of
wealth."

They answered that when I get home I should wash the hands

Of my father and from his bag of Ifa Ake a matured Obi and worship my ancestors,

I should use akara to worship Imole I should feed my head with a matured fowl,

Feed Esu with palm oil. I got home and washed my father's hands and his

Ifa bag.

I used a matured Obi to worship my ancestors

I used akara to worship Imole,

And fed my head with a matured fowl. I gave Esu palm oil.

I looked beside me; I saw wealth, wives, children

and blessings.

This Odu shows the importance of Obi in the Bori sacrifice. This can be recited when
taking the sebi from the Obi and putting it with a bit of palm oil on top of Esu.

17
SYMBOLS AND MEANINGS OF KOLANUT DIVINATION

The Obi used for divination is classified into male and female. When to Obi is broken
the small ones are regarded as Male while the bigger ones are called Female. The
part that is darker, or shaded, is regarded as the back. While

the side that is lighter in color is regarded as the front.

Sometimes we find the Obi has five or six parts. When this happens the Babalawo or
Olorisa will remove the extra part(s) and offer it to Esu. The extra parts are called
"Oofa Obi", this is a part of the Obi that ends up with three lines.

18
THE LANGUAGE OF OBI 1. EJI-IFE

When the Kolanut is cast and the two turned upward while the remaining two turn
downward, it is called Eji-fe by the Olorisa. This is also sometimes called Obiyan
(meaning the thing asked for is alright or successful). Eji-Ife is the real Ase given by
God to the Kola nut. For this reason the Kola Nut is not cast again when this symbol
comes out. Unless there is another question, different from the previous one asked.
After, pick one male and one female Kolanut and place in your Orisa. The remaining
parts should be eaten as Orisa's blessing.

It is said that Eji-Ife is really the last pattern of Obi. It is considered by many of the
elders to be the highest of the patters and the most definite "yes" that Obi gives. It
speaks of when the Orisa went back to Olodumare they left Eji-Ife as their last born
and the representative of Ife who gives the final answer. It's yes is an unmitigated
"yes!"

upward,

downward

19
2. OYEKU OR ODIMAYE OR OTE OTA PA

If a Kolanut is cast and all the four parts turn downward this is also called "Ote ota
pa" (trampling on enemies) by OlorisaWhen this occurs the Olorisa will use his aja to
smash the Kolanut while a Babalawo will use agogo or stone to do the same. The
smashed Kolanut would be given to Esu. This signifies victory of enemies, disease and
death. This Kolanut cannot be used for divination again.

If Obi is being used instead of Agbon (coconut), an aja (bell) is used to smash tie Obi
on the ground or floor. You then put your left hand on it and pray that you are
mashing the efforts of your enemies. You then sweep it out and open a new Obi and
start again. Some priests ask if Egun is speaking, and if so they are directed to pray
there before continuing. When praying to Egun Oyeku is interpreted as Alaafia.

Oyeku can also imply that the Orisa has rejected the Obi itself, and that a new one
should be opened. In this case the Obi is placed into water and thrown outside before
a new Obi is presented.

downward
20
EJI ONLE OR EJI OGBE OR ALAAFIA

If an Olorisa casts a Kolanut and four turn upward, it is regarded as bliss, happiness,
no evil will come to the supplicant and things will work out fine. When this appears
many will not throw again or ask more questions. Others will definitely probe
further. When Alaafia has fallen we will take two pieces and place with Ifa or the
Orisa while we eat and share the others.

upward

21
4. OKANRAN OR OKAN

When three pieces of Obi turn downward and one turns upward it is called
"Okanran." The Olorisa and the person being divined for will touch the ground and
then his heart three successive times. This is to remind the supplicant that the Orisa
will reveal a solution to whatever the problem or issue is. The Obi is then cast a
second time. If Eji-Fe comes it means "yes." If Oyeku comes one should ask if the
Orisa wants to talk through this particular Obi. If Alaafia comes next itimplies that
the problem is not serious but that one should taker caution in reading or
interpreting the messages. One should ask if indeed there is a serious problem to be
pursuedWhen the session is over one should give one part to the Orisa while the
others can be eaten and shared.
5. ETA OR ETAWA

This pattern is praised as "Ata Mu" while both fingers are snapped in a gesture that
asks that the blessing will not go away suddenly. It means "Yes... but." There are
many lineages that immediately throw the Obi again to ask if the Eta is complete. In
this case Eta Wa plus Eta Wa (or Eta Wa Meji) means that the Eta is for "Yes" and
that things will come out well. However it also warns of sickness, accidents and
fights. One should not allow these things to spoil the blessings that are coming.

Eta Wa plus Eji-Ife, (or Etawa Ejife) is an unreserved "yes," but the "yes is the out
come of work and struggle.
Etawa Alaafia promises that health and other problems will be taken away so that
the blessings will be clear.

Etawa Okanran means "no," but single mindedness and concentration can bring
accomplishment. One should be attentive to prayers and sacrifices to Orisa. One
should also consider giving up on the matter at hand if they don't want to struggle to
overcome continual obstacles. There is always another recourse.

Etawa Oyeku is unclear. One should ask if it comes with ire (blessings) or with Ibi or
Osogbo (negativity). It might be advisable to have Ifa or Erindillogun read to get to
the depth of the matter. IMPORTANT: It should be noted that many say that Esu,
Ogun and Ososi speak in Etawa. When reading them it should be taken as "yes." And
it is not necessary to throw again

23
THE LANGUAGE OF OBI (Continued)

Some say that the giving of Obi is "the punctuation to our prayers." It was originally
used by the Orisa themselves but was left behind when they returned to the Ile Orun.
Later Obi was found by the people of the Earth (Eniyan) in the areas that had been
inhabited by the Crisa. The people remembered how the Orisa had used it and asked
the Obi to act as a go between man and the Orisa as it had been the Divine
messenger between Orisa and Olodumare. Obi agreed.

Strictly speaking Obi has no Odu. However through its patterns it has the ability to
respond to basic questions.. The depth of the discussion in which Obi is used as the
intermediary depends on the knowledge, the experience and also the Ase of the
reader. The following is the basic system for reading Obi. The system will be
satisfactory for most occasions. Those who are studying under a Babalawo or Olorisa
should always respect and take the advice of their teacher and the traditions of their
own lineage when applying this system.

The patterns themselves are referred to as "The Obi." The first Obi in which each
piece is turned up is called"
ALAAFIA-Alafia implies "peace" or "well-being." It is a derivative of the Odu oflfa
called Eji Ogbe or of Erindillogun called EjionleWhen Alaafia comes all present open
their arms in joy and shout "Alaafia!" We pray "Alaafia ara, Alaafia omo, Alaafia fun
idile, Alaafia gbogbo Olorisa." Which means Alaafia for blessings on the house, for
children and for well being

24
When some of the patterns come we throw the Obi a second time to embellish the
message. However, with Alaafia it is not necessary. It means "yes." But its very
openness means that it is vulnerable. Therefore one should be protective of what one
treasures, and be willing to struggle for the ire that is coming or is present. Because
of its vulnerability, some people do ask if the message is complete. ("Alaafia ki se
fiafia?). If the answer is "No" they seek ways of protecting it.

When one piece of Obi faces upward it is called: OKANRAN Okanran is often seen as
a negative response or a "no." How ever sometimes "No" can be positive, such as
when asking "Will I become sick?"

When Okanran comes we touch the floor or ground and then our chests three times
in order to stabilize ourselves and declare our faith in Olodumare and the Orisa.

If you ask a further question and Okanran comes again, ask the Orisa if they want
one of the pieces. If "yes" give apiece to the Orisa and the other parts to the priests
present. If “no” continue reading. The Odu is telling you that you should be clear and
single minded in your questions in order to avoid confusion

ANOTHER KIND OF OBI

Many, many, many years ago, the Africans who had been kidnapped by white slavers
and cruelly carried far away to the Americas, sought to practice the religion of their
Fathers. Hundreds of Olorisa and Babalawos gathered in secret to form societies in
which they worshipped their Creator according to their common

25
traditions. While even in the tropical islands of the Caribbean the leaves that were
essential torituals of worship could be found, Obi, the precious fruit used in almost
every sacred tradition, was not seen anywhere. However the Oracles themselves
offered solutions to this dilemma by highlighting Agbon (coconut). And sure enough
Agbon, which grew in abundance in the tropics, helped the slaves in their unending
battle against their capturers. With Agbon they survived hunger in the mountains
and forest hideouts that sheltered them in their war camps. And they also found that
with Agbon they could continue their dialogue with God. A dialogue that would lead
them to victory.

Many of the very knowledgeable and wise priests realized that long ago Agbon had
also been a messenger of Olodumare and could easily serve that role again in this
strange land. In the Holy Odu Ogunda Meji Olodumare had designated Agbon as one
of His most rusted messengers. Through divination the priests determined that
Agbon could still be used for all of the ceremonies in which Obi was seen as vital.

In addition to Ogunda Meji there are many other instances in the Odu of Ifa and
Erindillogun that tell the Olorisa why Agbon is sacred and to be honored and
appealed to for assistance. One of the best remembered stories tells of a time when
Olodumare created he Earth. this Ese or Apataki Olodumare sent Yemoja Aganju to
inhabit the worldAt that time there was only water and gaseous fire on the Earth
and all of the other Orisa were still in The Orun. God created Agbon as a messenger
for the Orisa in the Orun and created Agbon for Yemoja and Aganju who were on
Earth. Agbon means "What carries goodness from Earth to

26
Heaven and from Heaven to Earth." Later, when the other Orisa came to Earth, the
witches and Elegba were jealous of their close relationship between Yemoja, Aganju
and Agbon. They decided to tell coconut that Yemoja and Aganju had referred to him
as a slave given to them by Olodumare and that he was really unimportant. Agbon
became angry and decided to hide on Orisa Oko's farm. While there Agbon decided
to help Orisa Oko to plant food crops. Still not satisfied with what had happened to
Agbon, the witches and Elegba (Esu) went to Orisa Oko's farm, stole his crops and
destroyed the farm. The cutlass that was used to destroy the farm was placed beside
Agbon while he was asleep. In the morning Esu painted his body with white chalk
called Efun. While the witches used Osun (red camwood). They disguised themselves
as strangers and told Orisa Oko that they saw his farm worker stealing his crops and
that he came with a cutlass.

Orisa Oko was he first person to use a cutlass that was made for him by Ogun. This
made him very angry and as he went to the Ileba (farm house) he saw Agbon still
sleeping with the cutlass beside him. He now went to his farm and discovered that it
had been destroyed including his favorite crop, egusi. Orisa Oko became very angry
and began to chase Agbon. When the pursuit was too much for Agbon, he fell down
near a river called Abata (muddy stream)As he stood up he became a tree. As Orisa
Oko prepared to cut down the tree Yemoja arrived from Saki. She told Orisa Oko that
the witches and Esu had lied to him about Agbon and that was the reason Agbon had
run from her and Aganju. She also explained to Orisa Oko about what had happened
in his farm. When Orisa Oko realized that Agbon was innocent he turned himself into
a hill at Irawo. He made it mandatory that his worshippers use Agbon in their
worshipThe coconut has to be painted white and red to represent witches and
wizards

27
(Esu). Because Esu was the first man to become a wizard in the world. Initiates who
are to worship Orisa Oko are given an Ase that includes coconutTill today Orisa Oko
is called "Ajeoriiwin". (Leader of the spirits). Later the witches and Esu begged
Yemoja to become their mother and Aganju their warrior... This is the reason a
Yemoja Priest cannot join a society of witches.. Whenever a sacrifice is done at the
river or the sea Coconut is the first thing that must be given to her. Aganju also gave
coconut an important place in his shrine because the sacred stones of Aganju, called
Ota, is placed in a coconut shell.

When the Orisa assembled Yemoja made a case for Agbon, alongside Obi, to be used
for divination.

In times of slavery the coconut helped the Africans to survive because it was eaten as
well as used for divination. Orunmilla further explained the importance of coconut to
the Orisa in Ifa. In the ceremony called "Bori", after Obi the next item is Agbon.
Orunmillagave Ase to Agbon and therefore it cannot be used for evil or for witchcraft
and, because the Agbon is truthful it can be used for divination. The Odun Ifa that
explains this is Ogunda Meji:

Sa koko mode

Awo Ile Agbon

Adifa fun Orunmilla

Tio lo re baawonalaiye, Mu ileoriagbon,

Ma baodu mi ile,

K aka kin ku, Sa koko mo de o, Awooriagbon

28
When Orunmilla and the witches were fighting, Odu, the wife of Orunmilla happened
to be the head of the witches. The problem became too much for him, so he asked
the witches for a solution. The witches told Orunmilla that they have to take an oath
together under the coconut tree and the problem would be solved. Orunmilla and the
witches used coconut water and everything turned to normalcy for Orunmilla. Agbon
was asked never to do evil and that is why Agbon can be used for divination.

TRANSLATION OF OGUNDA MEJI

Sakoko mode is the Babalawo

For Coconut (Agbon) Who divined for Orunmilla

When he wanted to take an oath with the witches, On top of the coconut tree,
Sakoko mode the Babalawo of Coconut,

Said instead of dying, I will take an oath with Odu (witches).

HOW TO USE COCONUT DIVINATION

Break the Coconut and cut out four pieces. Remove a small part of each of the four
pieces that will be used for divination and give to Esu.
Some Olorisa will paint one side of the Coconut with Osun (red camwood) to
distinguish between the front and the back while the front is the soft white part.
Hold an aja a recite the ijubas as used for Obi. Then take the four pieces in your two
hands and cast them on the floor. Use the same readings as the Obi divination.

IMPORTANT INFORMATION

Obatala worshippers use Agbe Esu worshippers use Ogo Ifa worshippers use Agogo
Orisa worshippers use Aja

29
GLOSARY

A. Aganju:

An aspect of divination in charge of gaseous fiery elements.

Agogo: Metal bell used by Ifa-priests for rituals. Metal bell used by Orisha priests for
rituals.

Aja: Aje:

Society of witchcraft practitioners. Ashe: Energy, powerorcreative force.

B. Baale:

Head of community, e.g. village or spiritual

community, usually a chief.

Bori: A ceremony for feeding the head. It is a ritual

to strengthen and energise the head with

positive forces.

D. Dada: An aspect of divinity in charge of wealth and

senior brother of Obaluaiye.

E. Epo: Esu: An aspect of divinity charged with the

H. Hausa:

Palm Oil.

receiving and deli very of messages and

prayers from gods and man to God. A tribe that inhabits the Northern part of
Nigeria.

I. Ibo: A tribe that inhabits the Eastern part of

Nigeria.

Ikin:

Sacred palmnuts used for Ifa worship, lyemoja: An aspect of divinity in charge of
water.

30