INTRODUCTION

The need to predict the future, to foresee the unknown through divination.
ion, has been present throughout all
the history of civilization since the dawn of humanity.

The methods used by the different divinatory systems and processes are ex
extraordinarily varied:
the water; the sand; the celestial bodies; the bark of the trees; the lines of the
hands and feet; the
facial features; the texture of old brews like tea, coffee, peyote;
the horns of certain animals;
the smoke; the seeds and the snails, among many others. Although divination c
it continues to be practiced
Worldwide, very little has been done in terms of research on these systems.
, including those
that arrived on the American continent coming from Africa during the migrations
raids of the slave trade
from the last century.

The Ifá divination system and the Dilogun are the two most important Yoruba oracles.
they arrived at
They come from Africa and are the direct ancestors of the divination system.
Cuban snail season

the Cuban Dilogun, currently known and used in many countries of America, such as
Venezuela, Port
Rico, Panama, Colombia, Mexico, United States of America and Dominican Republic, p
or just quote
those with the highest number of practitioners. In Brazil, it is widely spread a
snail oracle
which differs in some of its characteristics from the Cuban system, even though it enters
and both exist multiple
points of contact and similarities.
The Dilogun, also known as The Conchs, is a divination system that
base in 16 signs
fundamentals, known as odum (popularly referred to as Ordums). These 16 od
ums, when combined
They originate 256 composite odums. The composite odums represent oracle characters.
to each of
which correspond to various proverbs derived, generally, from ancient times
Yoruba stories. These
proverbs, linked to the various generalities, positive and negative, and to others
messages related to
the oracular character, they allow the consultant to characterize the situation
specific that the customer lives

consulted for a specific period of time. This oracular system uses

as a basic instrument of
divination 16 cowrie shells. The shells, when 'thrown', can take on d
the provisions: one with the
original opening of the snail facing upwards; the other, in the opposite direction.
When a snail falls with the original opening facing up, it is said to be in p
Conversational opposition, and
when it falls into the inverse position, it is said to be non-conversational.

When throwing the snails, a simple odum is determined, according to the number that
falls with one or the other
position, and with a second roll the pair or composite odd is completed. In the c
oracle consultation
circumstantial of the Cuban divination system of the shells or Dilogun, the ca
the gathering that is used is the one that
it corresponds to the deity known as Eleggúa. (Eshu or Elegguá: dual deity of the pantheon
Yoruba eon. In Cuba, it
unfolds, Elegguá represents positivity and Eshu negativity) This deity is
the designated in the pantheon
Cuban as a messenger of deities and spirits. The number of shells per
related to this
The messenger is 21, of which 5 are separated and considered silent witnesses.
Adelé), the rest represents the
16 odums. The other symbols of the deities received by the priest or priestess
at its initiation,
they each have 18 snails, of which 2 are separated in the adiv process
non-circumstantial or of
initiation, known as Itá. In addition to the snails, this system of divination is useful
flesh out
auxiliary instruments the Ibbo, objects held in the hands of the client
and the consulted make it
priest or consultant get yes or no answers to the different questions
the alternatives that will allow
make predictions about the future of the consultant. The divination system is co
complete with the Ebbó and
Adimú, which are the different resources and alternatives such as cleansings, baths, offerings
to the deities and
animal sacrifices, which help eliminate the predicted negativity and attract the
well-being. Unlike
other divination systems, the Cuban Dilogun does not rely on the possible 'inspiration'
divine action, powers
"psychic," or other specific traits that the priest or consultant may possess.
This system is governed by a
set or corpus of knowledge, previously established, perfectly designed
or logically
structured that the priest must know and have stored in his memory, and that
once it is
masters, both from a theoretical and practical point of view, allows for the formation of a menu
to do and to make
predictions that perhaps a computer could also make if it had been given
it has been inserted all the
necessary information. It is true that intellectual capacity and experience of the
priest or consultant
can influence the quality, scope, and degree of accuracy of the message or
spectacular; but this is
determined, fundamentally, by the knowledge acquired about the system
, for the depth and
amplitude of said knowledge and for the years dedicated to putting them into practice. Au
when the system
Cuban divination with shells requires memorizing proverbs, history
as, rules and algorithms; the
the process of their teaching-learning has been based, primarily, on oral tradition
Al. This is influenced, among
other factors, the almost total lack of specialized bibliography for those who
they begin as priests of the
oracle.

THE CUBAN SYSTEM OF SHELL DIVINATION. BACKGROUND AND ORIGIN.

Almost all the slaves that arrived on the American continent came from
the west of Africa, of the area
understood between Senegal and Angola. Among the main ethnic groups that inhabit
the West African basin
To the south of the Sahara were the Yoruba.

The Yoruba are a large and diverse ethnic group, made up of subgroups that pre
they are variations in
the language, customs and institutions; but with sufficient linguistic unity and cu
cultural enough to be
considered a single and interesting ethnicity.

The slave labor of the last wave of migration before the abolition of the e
slavery, even when
included other ethnic groups from Africa, it was the one that brought to Cuba the largest number of
This was not a
fortuitous event, but rather a consequence of the events that you simultaneously had.
a place in the Caribbean and
in Africa.

Haiti's independence from the French metropolis in 1804 caused a decline in production.
sugar mill of the country
that until that moment had been the largest producer of sugar in America and main
the supplier
the coveted food in European markets. Spain takes advantage of the decline of
Haitian production
and turns Cuba, its largest possession in the Caribbean, into the main producer.

The rise of agricultural production in Cuba, which had begun around 1790, accelerates.
and extends to
1875. At this stage, given the increasing need for slave labor, they enter
in Cuba hundreds of thousands of
muzzles. The unreliable official statistics indicate the entry of 436 84
4 slaves, although it is known
that illegal trafficking must have considerably increased this figure
.

Meanwhile, in Africa, the internal wars between kingdoms and Yoruba cities.
(1817-1893) and of these with
Dahomey (1698-1892) turned the members of this ethnicity into easy prey.
it's for the kids
slave traders who operated in the area, despite the fact that Spain had committed
engaged to England
to suppress trafficking.

In Cuba, the Yoruba slaves and their descendants were called Lucumí, while
that in Brazil it
They are known as Nago and in Sierra Leone as Aku.

Although various versions about the origin of the word Lucumí have been spread,
the most accepted in the
The term 'actuality' is said to come from the Yoruba greeting 'oluku mi', which means
to "my friend" and that the
slaves frequently used among themselves.
No African group has had a greater influence on American culture than the Yoruba.
Ruba. In the Caribbean and
South America its religious system, syncretized with Christianity and specifically co
In the Catholic religion,
it mainly blooms in Brazil and Cuba. The identification among the deities of
Yoruba pantheon and the saints
Catholics have given rise to what is known as Candomblé, in Brazil, and Santería or Reg.
Osha's from Cuba.

At the very center of religious practices and the life of the Yoruba is found
in the process of
divination. There is no journey, marriage, work, or other important enterprise that is
comet without first
consult the oracle to know the messages of the deities, to know what to offer to
the Orishas and determine
if the decisions being made are the right ones.

Of the divination systems brought to Cuba by the slaves of this ethnicity, the
Ifá is considered as
the greatest, most important, and profound; while the African Dilogun is considered
or a simpler oracle
and of lesser importance.

In the Ifá divination system, the priests are called Babalawos,

What does it mean?
father of secrets
or it takes many years of
learning, which begins under guidance and continues afterwards practically throughout the rest
to the life.

The number of Babalawos who arrived in Cuba was very small compared to the number of
and Yoruba;
they still maintained the custom of consulting even under the new living conditions
oracle. In the face of this
the situation required having an oracle of greater depth than the Dilogu
in African and that
could be used without the need to go directly to the Babalawo. In summary
put to the new ones
Under these conditions, the Babalawos create the Cuban system of divination using snails.
the Cuban Dilogun. In
substantial changes are introduced in this creation process that differentiate the sis
Cuban theme of the
Africans. Among the most important changes are those described in
continuation.

The African Dilogun has 16 fundamental signs or letters that are determined
from a single one
throwing the snails and according to the number of them that adopt the denomination
there is a position
conversation. In this way, it is often said that it has 16 simple odums.

In the Ifá divination system, there are also 16 possible combinations for each l.
Ado of the Opelé or
a chain of divination, but each time it is manipulated, two of it are obtained.
settings, therefore
that the odums is composite or, in other words, has two 'sides', 'arms' or '
"legs", formed, each one
of them, due to one of the possible configurations. The composite odums of the system
Ifá's ema can also
obtained through the manipulation of palm nuts or Ikin. According to the e
there will be 16 x 16 =
256 compound odums.

The Yoruba believe that due to the duality of odum or, as they say, to their 'd
the legs", the system of
Ifá has greater depth, dimension, and capacity to diagnose and solve problems.
more specific.
Since the creation of the Cuban Dilogun, it was designed based on the compound character of l
the odums, for the
what is an oracle of greater depth and a much wider horizon than the Dilogun
African, and more
close to this is the major divination system of the Yoruba, which is that of Ifá.

During the circumstantial oracular consultations of the two divination systems

Yoruba action (The
African Dilogun and that of Ifá) the priest or consultant, after drawing the odum
for consultation, simple in the
Dilogun and composite in Ifa, begins to recite all the verses he knows
corresponding to that
Odum. These verses tell stories of characters from Yoruba mythology who face...
they encountered problems and the
solutions that were given to them; they also contain various sayings, proverbs, and mora
far away. While the
the consultant recites the verses, the client listens, and when there is a verse that is
applicable to your problem
specifically it is indicated to the consultant, who stops the recitation and proceeds to
complete the predictions for
the immediate future and the offerings, sacrifices or other resources that must be provided
to lick.

Among the Yoruba, the Ifá divination system has Babalawos, who are
the priests or
consultants of this oracle; while in the Dilogun this function is performed by the
the fools, men and
women initiated into the worship of the Orishas, or the babalawos and iyawos, men
the firsts and women the
second, who have initiated others into the cult.
In Cuba, in addition to the olosha, babalosha, and iyalosha, a specialist is created.
higher hierarchy to which it is
denominates Oriaté, who must not only possess a higher level of knowledge of the system
but rather
he/she is also the one who leads the ceremonies and performs the Itá.

The Oriaté must have knowledge of herbology; chants and prayers of the plants;
prayers to call upon
the Orishas in the process known as oro ibodu (prayers of the room where they are made)
and the initiation)
manipulation and interpretation of the oracle in the initiation consultation; hierarchy of the r
zeros to make the
offering after the reading of the oracle in the Itá, among many others.

The specialized study to reach this hierarchical level is done under

 the guardianship of an Oriaté of
recognized prestige and experience.
In Africa, the Yoruba, during their initiation, receive only the symbol of the deity you.
loom of the cult in which
They begin and during the ceremony no shells are given to them. If in the Itá it is...
finish that someone must
acquire knowledge about the handling and interpretation of snails,
or just those
those who wish to dedicate themselves to the process of divination must buy their own cars
similarly,
any initiate, if they wish, can also buy the snails and keep them in
his sanctuary, although not
make use of them.

Unlike what happens in Africa, those who start in Cuba receive the
symbols of other deities
in addition to the guardian, and they are given the shells of all the Orishas, with which
They are doing Itá to them. Everything.
the beginner must acquire some knowledge about the interpretation of messages
oracles. Those
Those who wish to dedicate themselves to the process of divination study for longer and with greater depth.
under the guardianship,
whether from its initiators or from another person knowledgeable about the oracle. In Cuba, with m
higher frequency, the
The wives of the Babalawos are those who, even when they receive the shells from the dei.
dates in their initiation, no
They neither learn nor use this oracle, for where there is a Babalawo, the consultant is only him.

The differences previously outlined between the African divination systems and the Di
Cuban logun, they confirm
Although the former are the direct predecessors of the latter, this e
it's a true creation, that
has demonstrated its effectiveness not only in the diagnosis of specific problems but
or in its solution.
The great fame and dissemination that the Cuban Oracle has with a considerable number of
countries of the
the American continent is due, precisely, to its effectiveness, depth, and broadness
, and not only, as
many claim that among their priests or consultants there is a high number
of women; although in
The beginnings of their practice in Cuba, the first Oriatés were women.
THE CONSULTATION PROCESS

The Cuban divination system of the snails has two fundamental types of
query: the query
situational oracle and the initiation oracle consultation or Itá.

The circumstantial oracle consultation is one in which any person, initiated

and or not in the cult of the
Orishas, come before a priest with the goal of knowing the predictions of the
oracle for a future
immediate and find a solution to the problems it presents or may present.
In the present chapter, the main steps or stages of the consultation will be addressed.
circumstantial miracle and
Examples will be provided that illustrate how all the elements come together.
members of the system
during the process.

As an initial step to carry out any inquiry, the priest must begin
for your preparation.

The priests who systematically engage in consulting must take into account that
it turns out
It's convenient to check in before starting the day's work, so that you
they can eliminate the evil or
attract and ensure the arrival of the good.

This practice is common among priests of other divination systems; for example
the Babalawos
they usually self-consult before starting the work, which they often call
to open the day
Once the self-preparation is complete, the consultation begins at the location where they are.
the symbols of the
deities of the consultant. At this stage, it is time to perform the ritual and do l
the invocations that open the
process that is described below.

On the ground, a straw mat called eni is placed and a gourd with water.
rescue. The consultant is
sit on the mat, preferably resting your back against a wall,
while the consulted it
will be on a small bench with bare feet on the mat. The priest
I will ask you about
consulted his name and surname, which he will write at the top of the sheet of paper that
will continue to use
during the rest of the consultation. If the person being consulted is knowledgeable about the
worship of the Orishas
it will add the received name in its initiation.

The consultant will take the money corresponding to the consultation fee in hand.
right and will be touched the
forehead, the navel, the left shoulder, and the right one successively and immediately after
or it is delivered to
consultant, who places it on the 16 shells located in the east
ra.
Next, the priest will take water from the cup with the middle finger of his right hand.
it will pour drops
about the floor (not on the mat) and will recite the following invocation:
This mother, that mother, mother is here, mother is with child, mother is a woman, the mother of children.
This means "fresh water, fresh path, fresh money, freshness for the
children, longevity, life to
through the almighty father." Next, take the 16 shells and the money that
he delivered it to the client
between both hands and with a rubbing motion, the conjuring process begins
in the prayers to the gods
from heaven:

God, Lord, The Supreme Being

That is, 'God possessor of heaven, God of the Law, God of progressive life,
the Almighty.
If the consultant wishes, instead of rubbing the snails and the money between s
We can do it with
circular movements directly on the mat, using their hand for that
or right.
Next, the consultant performs the conjuration prayers, invoking by their names.
religious bribes to the
priests and priestesses of their deceased religious family. It may include n
names of initiates that have
are pillars of these practices. The prayers that are pronounced are:

Ibaé bayen tonu, praise be to Olodumare

What it means is 'All those dead who are in the service of God.'
- Ibae, good tone...(first name), Ibae...(second name), Ibae...(third name
Ibae...
It continues in the same way including the word Ibae (those who left) before
each name.
Next, tribute is paid to the living elders, starting with the people.
responsible for their
initiation (godfather and godmother); this is done using the following formula:
- Kimkamashe...(godfather's name), Kimkamashe...(godmother's name), Kimkam
ashe...
The word kimkamashe (which means health, good wishes) continues to be repeated.
yes, certainty in what is
said or done), to the extent that the names of family members and friends are mentioned
belonging to the cults
of worship to the deities, including names of godchildren, compadres, and religious figures
They are known.

Subsequently, it is time to establish the relationship or connection with the principal Orishas.
speaks of the pantheon
Cuban; it begins with Elegguá, who is the oracular deity of consultation in this
system, using the
snail that belongs to it. After Elegguá, the Orishas whose symbols you invoke.
in the consultant
his place, ensuring that the patron deity of the priest is left for last, fronting
measured by Orúmila. The order
illustrated below.
The invocation of a priest whose tutelary deity is Yemayá would be as follows:

Elegguá, here I am... (religious name of the priest) looking at... (name of the co
nsultado) with your
snail, to save it from death, from illness, from witchcraft, from the spell
would be, of all the bad things;
so that I have health, tranquility, and development. Oggún, here I am...
and of the priest)
looking at...(name of the consulted) with the snail of Elegguá, to save him from the
death, from the disease,
from witchcraft, from sorcery, from all bad things; so that I may have health,
tranquility and
development. Oshosi...(the entire invocation is repeated after the name of each
Orishas), Obatalá...
Babaluaye..., Inle..., Orishaoko..., Korikoto..., Aggayú..., Ibeyi..., Olorun...
Shangó..., Yewá..., Oba..., Oyá...
Oshun..., Orunmila..., Yemaya...
This conjuration to the Orishas in Cuba is done in what has been called "lucumí"
and that in reality it
It is about a mixture of dialects that have not yet been sufficiently researched.
from a point of view
linguistic, which is why its approximate meaning has been preferred to be presented in
spanish.
At the end of the ritual with the Orishas, the consultant picks up the shells and the
money in your right hand,
it is presented to the consulted on the forehead, the nape, the front part of the hanging
the right and left shoulder,
the knees and the feet, and then subsequently places them in the hands of the consultation
so that the oracle receives the
vibrations emitted by it. At each of the points where they are present
snails and the money, the
the priest utters the following words:

Iguayu ori means 'front'.

Eshu bako means 'nape'.
3. Oyare bituto means 'may I always breathe fresh air' (it touches the l
a throat knot).
4. Akuala otun means 'right shoulder'.
5. Akuala osi means 'left shoulder'.
6. Kunle money, Kunle child, Kunle cannot die, father hit both knees successively.
pronouncing these
words that mean 'to kneel in respect, to kneel for the children, to'
kneel down to ask for a long life to
God
7. That meyi means 'two feet'.
8. Owo otun means 'right hand'.
9. Owo osi means 'left hand'.
Then the consultant must open their hands so that the snails and the money fall.
on the mat in the
space between him and the consultant. The latter collects the money and puts it aside.

From this moment on, a new stage in the consultation begins: the determination.
of the oracular character
that represents the consulted.
Once the money has been set aside, the consultant will count the shells.
they have fallen into
Conversational position and will note the corresponding number on the sheet of paper. This p
first throw of the
snails, carried out by the person being consulted, determines the simple odum that
it will represent positivity
in the composition of the oracular character.
Among Cuban priests, it is not common practice to hand over the consultation to the consulted individual.
snails for this
make the first throw. However, such practice is convenient, since
this shapes the snails
they will be able to receive the vibrations of the person, who will influence in this way in the co
composition of the character
oracular that is to represent it.

Then the priest collects the snails, rubs them between his hands and them
pull on the mat at the same time
time that says:

Oshareo
This means that the Orishas are going to speak.
Once again, the snails that fall into a conversational position are counted and we
note the number
corresponding; in this way, the second simple odum is determined that repr
will present the negativity in
the composition of the oracular character.

In the consultation sheet, the priest notes the oracular character or od.
a compound. For
example: 6-5. These numbers identify Obara Tonti Oshe, where the first odum r
it represents positivity,
while the second odum represents negativity.
Completed the composition of the oracle character that represents the consulted comie.
a new stage of the
consultation in which future predictions will be determined.

The steps taken to determine future predictions are based on the

use of ibbos.
 Predictions about the immediate future of the consulted are made based on the basis
and of the iré and the osobbo. The iré
it represents well-being, good, future positivity, and indicates what the means will be
or the way by which
you will find a solution to the problem that afflicts the consultant and that was the cause for the c
the help is sought
of the priest or consultant.
Contrary to the will, the osobbo predicts evil, problems, obstacles, diseases and others.
erase negativities,
that can even lead to death.
As divination instruments to determine the iré or the osobbo that appears
they will run in the future
immediately, in addition to the snails, ibbos are used.
The Igbos are nothing more than objects that, held in the hands of the consulted, perm
it can be found
yes or no responses to questions or options about the future.

The four fundamental ibbos are:

A ball made of eggshell known as efún.

A bone from the front right leg of a goat sacrificed to Eleggúa.
omen dundun.
A stone, of size and shape similar to a seed ball, to which is attached
nice as another.
A snail of the type Oliva miniacea known as aye.
In addition to these four ibbos, the following are also commonly used:

A doll's head made of ceramic called ori aworan.

A seed of guacalote or mate that is called ewe ayo.
The ibbos, as divination instruments that complement the cowries, unearth
send a
very important role within the circumstantial oracle consultation. They come into play
ion from the moment
how the oracular or composite odum character is determined and continues to be used until
at the end of the consultation.

The first question or alternative about the future that is asked is the following

Does the oracular character that represents the consulted come with anger?

To find a yes or no answer to this question, the consulted person, at the...

will hold in one of its
one hand the ball of shell and in the other the stone. The shell ball of
egg or efun represents the
positive response to the question asked, while the stone or other repr
present the negative response.

Before handing over the husk and the stone to the consulted, the priest, taking
in their hands first the
shell ball, touch the snails saying efún siguayu, which means that
this ibbo represents the
positive response; repeat this procedure with the stone, but saying ota b
ekun, what it means that the
stone represents the no or negative answer.
When the consulted person already has the shell in one hand and the stone in the other,
the priest must
determine which hand of the consulted person, the right or the left, holds
the book that represents the
response to the formulated question.

Once the priest determines which hand to ask for, the answer will be obtained.
initial question.
Thus, for example, if you ask for the left hand and in it is the ca ball
scarilla, this indicates a
positive response or, in other words, that Eleggúa tells us that the character or
acular that represents
the consulted will go in the immediate future. If, on the contrary, when asking for the m
it is found in this the
stone that represents the negative answer, this indicates that the odum that represents
not the consulted one
It prescribes positivity in the future, but it comes with osobo.
The selection of the combination of the two ibbos that will be used for the iré or the osob.
it is at the discretion of
priest; however, it should be noted that it is not advisable to use the same
gives constantly
The following table relates the different ibbos used for the
I will go and the person.

I WILL GO

Note: the shell ball is only used in the initial question

ARIKU: Well of longevity, health, and life or no end
Yes: Snail
No: Stone
ELESE-EGGUN: Although it is produced through the mediation of a spirit, it needs to be determined what e
spirit is
Yes: Snail
No: Stone
ELESE-OSHA: Although it is produced by the mediation of an ORISHA. It must be determined.
ORISHA brings it
Yes: Stone
No: Snail
which of the
ELSE-ARAONU: Well coming from the non-terrestrial world
Yes: Snail
No: Seed
ASHEGUNOTA: Although it brings a stone that is a symbol of an ORISHA
Yes: Stone
No: Snail
ASHEKUNOTA: Although it will be received upon overcoming an obstacle or solving a problem
Yes: Stone
No: Snail
ELESE OBINI: Good through the mediation of a woman or wife
Yes: Seed
No: Snail
WELL BY MEDIATION OF A MAN OR HUSBAND
Yes: Stone
No: Snail
Good through the mediation of a child
Yes: Head
No: Snail
Well through mediation of a blood or religious brother
Yes: Snail
No: Seed
DEDEWANTOLOKUN: Although it comes slowly from the other side of the sea
Yes: Seed
No: Snail
ELECTED BY THE ORI: Well produced by their good mind
Yes: Head
No: Snail
ELSE ORUMILA: Well provided by ORUMILA
Yes: Seed
No: Stone
ORI YOKO: Well produced by settling your head or starting in the cult
Yes: Head
No: Snail
SHE SAYS: Well produced by her mother
Yes: Snail
No: Seed
7
OTONOWA: Although it comes from the sky, from above
Yes: Snail
No: Stone
LIFE ELSE: Although it comes from the world around us
Yes: Stone
No: Snail

LOWO: Although it is provided by one's own hands

Yes: Stone
No: Snail
GOOD MONEY: Well through the mediation of money
Yes: Stone
No: snail

WELL THROUGH MEDIATION OF AN ELDERLY OR OLDER PERSON

Yes: Stone
No: Snail

THE OSOBBOS

Note: The bone is only used in the osobbo

IKU: Death or end

Yes: Bone
No: Stone

ANO: Disease.
Yes: Snail
No: Stone
ARGUMENT: Discussion or clash with other people
Yes: Stone
No: Snail.

TIYA-TIYA: Negative conversations, gossip, etc.

Yes: Snail
No: Seed

IÑA: Tragedy.
Yes: Stone
No: Snail

OBSTACLES, VICISSITUDES, BLOWS.

Yes: Stone
No: Snail

EYO: Uprising, brawl, shouting.

Yes: Snail
No: Seed

OFO: Sudden loss of position or family.

Yes: Seed
No: Stone
FITIVO: Sudden death.
Yes: Stone
No: Snail
AKALAKAMBUKA: Witchcraft of the palero or conga cauldron.
Yes: Stone
No: Seed

Now let's see a specific example, as it may present itself in the process of the
consultation.

The priest takes the husk ball in his hands and touches the snail shells with it.
holes that are on the mat, to
time that says:

Siguayu is a key
This means that this ibbo represents the yes or positive response.
Next, repeat the process, this time with the stone, saying:
don't worry
This indicates that the stone will represent the negative response or no.
Next, the priest hands over the two ibbo to the consultant; he will rub them...
look at your hands and the
will randomly separate one in each hand. The consultant collects the snails, rubs them on
three his hands and throws them
on the mat. When counting them, he finds that there are 8 in conversational position, for
what is requested from the consultant
left hand and find that the shell ball is in it, which
indicates that the answer to the
First question: Does the oracular character that represents the consulted come with ire?
, is it positive or yes.

The obtained results will be written on the consultation sheet, where previously s
I had noted the
oracular character; in this way, the note would be:

8
6-5= I will go

As can be seen, not only is the prediction of the ire recorded, but also the odum.
in this case, simple
with what was the positive response obtained.

Next, it is necessary to determine the means or way through which the ire comes.
or what the next
The question would be: Is the going ariku?

To find the answer, the ibbo will be used again, in a manner similar to
the already described. The
The priest proceeds to take out the snails and finds that in this case there are 7 of them.
in conversational position,
which means that a second draw will be necessary to propose. Perform
From this, it is counted the
snails in a conversational position, the corresponding hand is requested and, if the response
this is positive, they are noted
the positive results are shown below:

8 7-7
6-5=one
If a negative response had been obtained, it would not be necessary to make any annotation.
but rather that
I would keep asking until I got a positive answer, which is what should be
and to annotate.
Next, it must be investigated whether the ire is yale or kotoyale, so it will be asked
a:

Is the ire Yale?

To find the answer, the ibo are used similarly to the ant cases.
he priest throws the
snails, count those that fall in conversational position and, if not necessary a
second draw, ask for the hand
corresponding. If a positive response is obtained, it will be noted on the consultation sheet.
to the results:

8 7-7 3
6-5=I will go home
With the information obtained so far in the consultation process, it is possible
pass it to the next one
stage, in which the priest shapes and communicates the oracular message.
To formulate the oracular message, the priest must take the following into account
e:

Proverbs of the oracular character Obara Tonti Oshe; for example: 'Outwards, do'
the patio
the consulted person has to eliminate some element, situation, or person that is found
about him, and about which
depends on their well-being and stability.
Positive generalities of each odum, in this case the positive of Ob
And the negative of Oshe.
9
 The future prediction of I will go out with 8, that is with Eyeunle, so it should apply
to become the saying
corresponding to this simple and greater odum, which is 'The head carries the body, or'
only one king governs a
town", and the positive generalities of Eyeunle. Thus, for example, this could
to be interpreted as going
the well-being predicted by the oracle will occur as long as one uses their mind well;
that is to say, to act without
to be carried away by emotions, in an analytical, sensible, and calm manner.
That the ire ariku came out with the sign (7-7), Odi Tonti Odi, and that odi in general
positive ages, speaks to us
of the family, of happiness in the couple, of the sacrifice of the parents for their
his children, among others.
That the good things are yale and that it came out with sign 3, that is Ogunda, which in good things says:
What is not fought for is not
appreciated or enjoyed
struggle and persistence; this,
combined with the previous aspects, it can be interpreted as that the respondent of
to persist and fight for
maintain your mental clarity without emotions and for your well-being, which, as since a
it was said, it depends on
that eliminates from its environment that which is a source of discomfort.
As can be derived from all the above, the configuration of the oracular message by
part of the priest and his
posterior communication to the consulted is the part of the consultation that needs to be put
in practice all the arsenal
of knowledge acquired after a deep and broad study. Only about the
base of solids
Knowledge, great wisdom, and long experience help to shape a priest.
that I managed to form and
communicate the oracular message with accuracy and high precision.

Once the future predictions of a consulted person are known, it corresponds to

priest to determine what
resources or alternatives available in the oracular system must be applied
These resources are the ebbo
and the adimu

In the Cuban Dilogun, the resources and possible alternatives are generally d
and two fundamental types:
the ebbo and the adimu.

The ebbo are cleansings that are performed on the consulted person to strip away,
eliminate, neutralize or attenuate
negative vibrations or evils produced either by an external agent or by
some imbalance of one’s own
person

The adimu are offerings made to the deities to ensure that the well-being
well-being is produced
totally in case the go is incomplete or kotoyale, or to speed up and gara
anticipate your arrival when the
Is it complete or Yale?

In specific cases and by the oracle's indication, a adimu, after being removed, can
takeout
a cleansing or ritual is performed; it then receives the name of ebbo-adimu.
In the ebbo and the adimu, various materials are used, mainly edible.
ibles like fruits,
vegetables, grains, meats, and others.

The ebbo misi or baths include leaves from different plants, flowers, perfume, bark.
rilla, cacao, etc.

As gifts, various objects are also usually offered: feather fans, cloths for...
to cover the soup terrines,
bells, maracas, dolls dressed in colors related to the deity to whom they are offered
frenda, double axes for
Shango in wood and beads, ivory objects for Obatala, among many others.

Both the ebbo and the adimu can consist of animal sacrifices.
of feathers or of four
legs.

The ebbo are carried out in front of the sanctuary where the symbols are located.
the deities (known
in Cuba as a basket maker) or in a place or element of nature prescribed and
in the consultation.

An example of an ebbo that cannot be performed in the temple house is when in the con
it is determined that
must feed the earth. It is also possible that in the consultation, through
questions and using the
ibo the own deities specify the element or place of nature in which
and the ebbo must be done.

There are types of ebbo that are an immediate remedy and are carried out within the reci
not for consultation, but that
They later require an ebbo in nature to complete the cleansing.
An example of this is the
ceremonies that take place after the initiation oracle consultation due to inability
exit the initiated from
enclosure before seven days.
The person to whom the ebbo is made should not be the one to throw or take it to nature.
for the ingredients or animal
with what was the cleaning done. This should be entrusted to another person, to whom it s
and pays for the service, and to her
When returning, one must wash their hands.

The adimu are placed in front of the container that holds the symbols of the Orishas.
and for the time
indicated in the consultation. The aladimu are offerings equal to the adimu but, at di
These are placed
about the receptacle that contains the symbols of the Orishas.
When the consulted is not initiated in the cult, the priest may allow that
the customer places the
admire in its sanctuary or in the element of nature that corresponds to the Orish
so he requested it.

The ingredients or animals used to make ebbo must go through everything.

the body, while
Those who are adimu only present or touch the points of the body that are considered.
in vibration emitters.

The ebbo and the ebbo adimu that include animals or other ingredients are not cons
they are humble and must be
taken to the place or element of nature previously determined, so that
be this the one that absorbs the
negativity that they contain after the person has cleaned themselves with it.

The adimu or those offerings of gratitude to the deities for received goods
two, they are consumables
because the person has not cleaned themselves beforehand with them, but has only touched them
I fell at certain points
of the body.

So that the ebbo and adimu have an effect on the immediate future of the consulted
, they must be carried out before
Once 72 hours have passed as indicated. If they are not executed in that time, they must be returned.
to carry out the inquiry
oracular, as the negative aspects may have worsened or varied the
the form that should be used
to attract positivity.

In Cuban santería, all the ebbo are delivered to Eshu (Eleggúa) so that he, like
messenger, I took them
to its destination before Olodumare. The Eshu that carries the ebbo is called Abeku.
The adimu are offered to the Orishas in general or to a specific one, as indicated.
the oracle in the
consultation process, although a part should always be offered to Elegua.

In Cuban practice, Eleggúa has the preference, dictated by Olodumare, to receive

to go first with your offering or
animal sacrifice before any other deity. Thus, for example, if it is going to be sa
to sacrifice, by mandate of the
oracular, a ram to Shangó, it is necessary first to sacrifice a goat to Elegúua.
similar form, for
give two hens to Oshun, first a rooster is given to Eleggúa. With this it is guaranteed
chalk that the message of the
sacrifices I reached Olodumare.

MAIN TYPES OF EBBO

EBBO SHURE:
Various vegetables, provisions and grains or any other edible product such as meat
ne, fruits or vegetables.

EIGHT HUNDRED AND FORTY FOUR

Various vegetables, side dishes, grains, and fruits.

EBBO KERE:
Vegetables, grains, meats, eggs, and fruits.

EBBO ATE:
Ingredients determined in the consultation.

EBO OPONIFA:
The ingredients are determined by the Babalawo.

EBO MISSION:
Bath with ingredients that are determined in the consultation.

EBO JUJU EYEBAL

Ebbo that is made with feathered animals.

THEY SAID IT WAS RAINING:

Head offering with the ingredients determined in the consultation plus the basics.
what they are: coconut
raw grated, cocoa butter, husk, cotton, white cloth to cover the head
jug, cup with water and
four pieces of coconut dough that are used to ask.
 MAIN TYPES OF ADIMU

OBI OMITUTO:
Offering of one or more whole or open dry coconuts that are placed in the shape and number
what is indicated in the
consultation.

ACARA:
Bean cake fritters with skin.

EKRU ARO:
Fried dough of shelled black-eyed peas.

OLELE:
Steamed whole bean paste without shell and presented in form
about tamale.

GUIDE:
Sour corn flour in sweet.

ISHU:
Name cooked or raw that is placed in the form indicated in the consultation.

Cooked or raw plantain that is placed in the manner indicated in the consultation.

ELEGUEDE:
Raw or cooked pumpkin whole, in pieces or balls as indicated by the request.

AMALA ILA:
Corn flour with okra presented in the manner specified in the request.

BIOÑI:
Homemade sweets made with sweet potato, rice pudding,
custard, coconut candy
sweet corn flour, orange or guava peels, papaya sweet
), etc.

The cleaning with things that the mouth eats is done by placing everything in
the ingredients that
requires a jicara of an appropriate size for what it will contain. Next to this, place
another empty cup of
similar size, and in front of the deity that took responsibility in the co process
consult. Each one of the
previously determined days, the person consulted must collect with their two m
the ingredients
What the full jícara contains, passing it all over the body, starting from the head.
and until reaching their feet,
and subsequently deposit them into the empty jícara. This process will be carried out once a
 day and concluded the
the ingredients will be discarded in the designated place during the consultation. If the
indicated time for
if the ebbo shure were prolonged, ingredients that could not be included will not be included
to spoil, like meats and
fish.

The ebbo kuedun mokuedun, cleaning day after day, does not use, unlike
the ebbo shure, the mixture of
ingredients, but one ingredient per day, successively, until completing the pr
process. The duration time
it is determined in the consultation. The ingredients do not have to remain in front of
the deity, although the cleanliness
it must be done in front of her. Similar to the ebbo shure, the person must
it is overdoing the ingredient of
every day, from head to toe, and dispose of it in the designated place
mentally agreed in consultation.

The small cleaning is done only once a day, with just one of the
the ingredients
possible, which can be selected according to the possibilities of each pe
rsona. It is executed in a way
similar to that already described for the previous ones.

The ebbo for the cleaning of the mat will be carried out with the ingredients specified by the s
determined ignorance in
consultation. Each ingredient is placed on a separate plate on the mat
The priest who will perform
this cleansing will sit with the oracle and the ibbo, while the person at the cu
he will be made the
cleaning, sits on a small bench placed on the mat, with feet dangling
shoes on and facing the priest.
The priest will perform the corresponding prayers to the odums and an assistant must be present.
I'll wait for each dish of
successively on the forehead, back and front of the neck, the shoulders
the knees and the feet
finally places the plate in the hands of the person receiving the cleaning. Ca
from Plato must return to
place it occupies on the mat. After this process, the priest, through the prayer
I use the ibbo,
it will determine where each ingredient will go or what will be done with it.

The ebbo or offering to Ifa, the cleansing on the Ifa board, is performed by a Babalawo, on
the Ifa board, with the
ingredients that this determines.
The ebbo misi, or bath, uses different ingredients that are determined in consultation.
a, like the number
of times it should be repeated. It is not advisable for the person to do it in the place
where do you bathe
usually, because the result of the cleaning will not be effective if it has to be v
to use the same again
enclosure. It is for this reason that the priests must have in the temple house a sp
action intended for this purpose.

The head offering or head prayer can be performed with fruits, feathered animals.
, meals and others, in addition
of the basic ingredients.

In the process of the consultation, the priest, using the ibbo, will formulate pr
questions whose answers
can be answered in terms of yes or no. When the respondent is angry, the sequence
of questions must
to take to:
Determine whether an adimu or an aladimu should be made
Based on the knowledge of the signs that make up the oracular character that r
represents to
consulted and taking into account the hierarchical order in which the deities speak in
that sign is determined by
Which deity will be given the adimu or aladimu?
Based on the knowledge of the preferences of each deity, it is determined
the ingredients that
they will be used.
Determine the type of adimu.
Specify the number of ingredients that the adimu should consist of, place where it c
will be placed and the time
what must remain.
Final destination of the adimu or aladimu
By exhausting the deities that speak in each odum, the consultant does not conclude the p
questions about the deity
who will take charge of the consultation or its problem and continues asking until it pr
give a response
positive according to the Odum that come out in your negative response.

Examples of the preferences of each deity in offerings.

ELEGGUA:
Jutía, goat, pig, rooster, and chicken Guava, coconut, bananas, and other tropical fruits
Corn flour balls,
toasted corn grains, smoked or roasted fish or hutia, fried bean fritters
arita, little buns, roasted yam
raw honey, syrup, dark coconut candy, rum candies or aguardiente and g
gin
OGUN:
Dog, capybara, goat, rooster, pigeon, guinea pig, and pig Watermelon, green coconut, plantain
oh Johson and green male,
tropical fruits Smoked or roasted fish and hutia, boiled or roasted sweet potato, yam
raw or uncooked, corn in
Roasted corn, toasted corn grains, fried black-eyed pea fritters (small cakes) Honey,
melao, coconut candy and sweet
from sweet potato Rum, aguardiente, and gin.

OSHOSI:
Goat, rooster, dove birds and guinea Tropical fruits Yam, corn in toasted grains,
smoked fish or
roast, fried black-eyed pea fritters (dumplings) and boiled corn on the cob, beans
soaked and toasted faces
like the honey peanut, molasses, and dark coconut candy Anise

OBATALA: Goat, hen, dove and guinea Soursop, anon, cherimoya, pears, blue grapes
the snacks, and fruits
tropical fruits with sandy white pulp, roasted or raw yam, cornstarch, boiled white corn
Rice with milk,
white coconut pudding without egg (white delicacy) and honey Anise and palm wine.

BABALUAYE :
Goat, rooster, dove and guinea, quail, water coconut and other tropical fruits H
corn flour with
okra, raw or cooked yam, corn puffs, roasted jerky, beans of all kinds
sweets and dishes, ginger
and Sweet bread with sesame, dark coconut candy, and flour candy Dry wine without salt
, and coconut water
INLE:
Ram, rooster, dove, guinea fowl, and fish Tropical fruits Grilled fish adorned
or with watercress, raw yam or
Cooked fine sweets of all kinds, egg yolks in syrup, sweet drinks
and wines.

ORISHAOKO:
Goat or ram, rooster, dove and guinea Tropical fruits Root vegetables and vegetables
raw or cooked Sweet of
meals, coconut candy rum, aguardiente.

IBELLI (MELLIS):
Chicken and pigeons Tropical fruits Rice with the entrails of the slaughtered chickens
Sweets and candies
None

AGGAYU :
Whole goat or capon, rooster, pigeon, and guinea fowl. Tropical fruits (pineapple), flour, quimbom.
boiled sweet yam
dry wine of fruits and vegetables.

SHANGO:
Ram, rooster, quail, tortoise, and guinea Banana green or ripe, apple
with reds, mamey colored
and red fruits Flour and okra, spicy grilled meat, kalalú (soup of Swiss chard and pe
scado), cooked yam or
Raw sweet corn flour with raisins, red wine, and rum.

YEWA:
Goat, leg, dove and guinea, all virgins Tropical fruits, apple and figs Yam
, gofio balls and
boiled fish, sweet potato balls with almonds, torrejas, grapefruits.

OYA:
Goat, hen, dove and guinea Caimito, purple plums or raisins, Indian banana B
eggplant, cooked yam or
raw, boiled corn, fried fish, red beans, and corn flour, fried pastry
red joles, Honey
sour flour sweet, chocolate custard, and dark coconut sweet Red wine

OBA:
Goat, hen, dove and guinea Tropical fruits Cooked or raw yam, f fish
ritto or in tomato sauce,
little shell-less cakes Honey, fine sweets and egg custard Beer and liquor
sweet ores

OSHUN:
Capón goat or nanny, hen, pheasant, dove and guinea Canistel, oranges, plums
marillas, cantaloupe
and tropical fruits Scrambled eggs with chard or watercress with river shrimp
pieces of meat from
chicken, cooked or raw pumpkin, fish in tomato sauce, and roasted chickens
with almond, roasted yam or
boiled honey, egg custard, fine sweets, pumpkin flan, sweets in syrup
fruit jam Beer and
sidra

YEMAYA:
Ram or ewe, rooster or hen, duck or female duck and guinea Melon of water or watermelon and fr
tropical fish
fritters, flour, bean paste, little bean dumplings, raw or cooked yam
stewed meat, doughs of
fried pork and green plantain and tender corn chips Honey, molasses, coconut candy
prieto, sweet potato candy,
sweet flour and ripe plantain in syrup, rum, and gin

ORUMILA:
Goat and hen Fried fish decorated with almond and slices of boiled yam Sweet
finos in syrup,
honey

When the interviewee is insincere, the sequence of questions should allow for understanding:

The type of ebbo that should be carried out, or taking into account what the person indicates
oracular axe that represents
to the consulted.
Place where it should be done, number of times, and final destination of the ingredients
What was the ebbo made with?
 If the ebbo includes animal sacrifice, the deity responsible will be determined.
za, the type of animal of
agreement with their preferences and the number of animals that must be sacrificed.
Regardless of whether the consulted person is a fawn or a tiger, in the process of the consultation
the oracle can
inform the client of the need to wear the necklaces, which are: Eleggúa, Ogun, O
Shosi and Osun, or to receive
any deity called adimu (not initiation), such as Olokun, the
Ibeyi (twins),
Babaluaye or others. It may also indicate the need for the consulted person to begin.
in the worship as
priest or priestess.

In the consultation process, as many questions will be asked as necessary to

process all the
aspects that should be considered for the ebbo or the adimu.
As derived from all of the above, the use of different resources and
alternatives available
The oracular system demands deep and extensive knowledge from the priest.

THE ODUMS

In the shell divination system or Dilogun, the Odum constitute a e

essential element. These
Signs, letters, or oracle characters are determined based on the number of caraco.
those that adopt the
called conversational position.

Number of snails in conversational position

OKANA

EYEUNLE

MARUNLA

According to the rules governing the priests or consultants of

Dilogun, this is for them
reading or interpreting signs 13, 14, 15, and 16 is prohibited, so that when
they throw the snails and they appear
more than 12 in conversational position must send the client or consulted to meet with
a Babalawo.
This prohibition has brought about a lack of understanding in the reading of these odums;
however, all good
priest, even when fulfilling what is established by the rules that govern the Oracle, must
to know and to be able
to interpret all possible configurations.

It should be added that this prohibition results in almost total ignorance.

of the name opira
(oshakuaribo), which corresponds to 0 (zero) snails in conversational position, and po
it is possible
interpretation.
To determine the specific position that the client or consulted person is experiencing in a
moment of his/her life,
it is necessary to determine the compound odum or oracular character that represents it
in that time frame.
In the Cuban divination system, two throws of the shells are required,
way that they are obtained, a
following the other, two configurations. Thus, for example, if in a first
snail throw
8 appear in a conversational position and in a second draw 6, one will have a person
the oracular compound
by Eyeunle (8) and Obara (6), which is referred to as Eyeunle Tonti Obara and is sim
Boliza 8-6.

It is possible that in the two rolls that are made the same number appears face up.
cabbages in position
conversational; for example 8 and 8. In this case, the oracular character is referred to as
a Eyeunle Tonti Eyeunle, that
means 'Eyeunle confronted with Eyeunle' and similarly Okana Tonti Okana
(1-1), Eyioko Tonti
Eyioko (2-2) and so on.

In order to interpret each of the oracular characters, it is necessary to know

first, that the
Simple odums are subdivided into two large groups: major odums and minor odums.
. They are older than the
configuraciones u odums simples que corresponden a 1, 2, 3, 4, 8, 10, 12, 13, 14
15 and 16 snails in
Conversational position and those corresponding to 5, 6, 7, 9, and 11 c are lower.
snails in position
conversational. Within each group, both for the adults and the minors, and
There is a hierarchical order.
Older ODUMS
Names in hierarchical order according to the number of snails in conversational position

EYEUNLE.- 8 EYIOKO.- 2 MERINLA .-14 IROSO.-4 OGUNDA.-3 MARUNLA.-15

ERINDILOGUN.-16 OKANA.-1 METANLA.-13 EYILA.-12 OFUN.-10

Minor ODUMS

Names in hierarchical order Number of snails in conversational position

OJUANI.-11 OSA.-9 OBARA.-6 ODI.-7 OSHE.-5

The hierarchical order of the odums has its origins in the Ifá divination system and
even when in this
there is no subdivision of the odums into major and minor, but they are presented
in a single group
Hierarchically ordered, without a doubt there exists a relationship that can be deduced from the analysis.
the comparison between
both systems and regulations.
According to William Bascom in his book Ifá Divination Communication Between God and Men In
West Africa
this hierarchy is given by the order in which 'they were born and came into the world
".

It is worth noting that, just as is the case with names, from one country to another t
there also exist
differences in the hierarchical order of the odums. The one that appears in this book is e
the most well-known in Cuba
for the case of the snail oracle, and the most widespread among Cuban Babalawos
.
In addition to the classification of odums into major and minor, and the hierarchical order d
and these inside of
for each group, a second aspect must be taken into account for the interpretation of the
the oracular characters or
composite odums: it is about the fact that in them the first simple odum, that is, the q
it is obtained in the first
The throwing of the snails represents or describes the positivity or well-being of the consultant.
while the second
the simple odd, that is, the one obtained in the second draw, represents the neg
activity or evil that afflicts the
client. For example, in the oracular character Eyeunle Tonti Obara (8-6), Eye
unle represents the
positivity and Obara negativity. To know the relative strength between the
positivity and negativity are
they will take into account the following rules:

If the first odum is greater and the second is lesser, negativity has a strength.
smaller relative object.
If the first odd number is greater and the second is also greater, then it must be determined
the relative strength
from positivity and negativity based on the hierarchical order of the elders.

If the first odum is smaller and the second larger, negativity has a strength.
the relative elder.
 If the first odum is smaller and the second one is also smaller, then it must be determined
the relative strength
of the
positivity and negativity based on the hierarchical order of the minors.
These rules can be illustrated with the following examples:

EXAMPLE 1: In the oracular character Eyeunle Tonti Obara (8-6), positivity is

is represented by
Eyeunle (8) and the negativity for Obara (6). Since Eyeunle is a major odum and Obara
the younger will prevail
the positive aspects of Eyeunle over the negative ones of Obara.
EXAMPLE 2: In the oracular character Eyeunle Tonti Ogunda (8-3), the positivity and
is represented by
Eyeunle (8) and negativity from Ogunda (3). Since Eyeunle and Ogunda are major odums.
ores, we have to go to the
hierarchical order. Eyeunle appears first in the hierarchical order, therefore predominates
they will harvest the aspects
positives of Eyeunle over the negatives of Ogunda.

EXAMPLE 3: In the oracular character Odi Tonti Okana (7-1), positivity is rep
presented by Odi (7) and
the negativity by Okana (1). As Odi is a minor odum and Okana a major odum, pred
the aspects will dominate
negatives of Okana about the positives of Odi.

EXAMPLE 4: In the oracular character of Ojuani Tonti Oshe (11-5), the positivity
is represented by
Ojuani (11) and the negativity for Oshe (5). Both are minor odums, so h
we have to go to order
hierarchical. Since Ojuani appears first in that order, the as will prevail.
positive aspects of
I will talk about the negatives of Oshé.
The double signs or Tonti, such as: Eyeunle Tonti Eyeunle (8-8), Obara Tonti
Obara (6-6), Oshe Tonti
Oshe(5-5) and all the remaining Tonti would represent a balance between the aspects
positive and negative aspects of
each sign. Now, it should be noted that the people to whom it is taken
the double sign, the greater
Sometimes they go to the priest or priestess because they have fallen into negativity.
life of the sign, and to being
it is the opposite extreme of their positive possibilities, it is very difficult for them to rebound
to be in this state. The people
to those who have these double signs, called Meyi in Ifá and Tonti in the system
an oracular Cuban from the snail,
They usually move easily from one extreme to the other of the sign. They tend to be fickle and c
easily in states
depressed. They know that they have the ability to live the positive aspects of
sign, but when they fall in the
negative extreme feel unable to do anything by themselves and need help
help to recover. In
In these cases, the consultant must be very careful when explaining the oracle message.
and take very into account the
future predictions, which are determined with the ibbos.

The hierarchical order of the odums is an essential element not only for det
restore the balance
between the negative and positive aspects of each sign but also to determine
the selection of hands
What will the priest do based on the result of the shell casting?
oles.

The process of selecting hands (right or left) is called asking for the hand.
The rules that are followed to ask for a hand, once the snails have been thrown, are
the following:
1. If the number of snails in a conversational position determines a greater odum, then
asks for the left hand.
2. If the number of snails determines a lower odum, then it will be necessary to perform
on a second draw, and,
according to the result of both, one hand or the other will be requested
11- OJUANI

11-11 Left
11-9 Left
11-6 Left
11-7 Left
11-5 Left

9- OSA

9-11 Right
9-9 Left
9-6 Left
9-7 Left
9-5 Left

6- OBARA

6-11 Right
6-6 Left
6-9 Right
6-7 Left
6-5 Left

7- ODI

7-11 Right
7-7 Left
7-9 Right
7-6 Right
7-5 Right

17
5- OSHE

5-11 Right
5-5 Left
5-9 Right
5-7 Right
5-6 Right

If the previous information is analyzed, the following rules can be derived:

Any combination in which the same lower odum repeats determines asking for the hand.
to the left.
Every combination of a minor odum followed by a major odum determines to request the m
to the right.
3. Any combination of a lesser odum followed by another lesser odum, but with the being the
major scale
Hierarchy that the first one determines to ask for the right hand.
4. Any combination of a smaller odum followed by another smaller odum, but being the pr
greater number
Hierarchy that the second determines to ask for the left hand.
To complete the oracular message associated with each compound odum, the priest
must know the
generalidades positivas y negativas de cada signo, los refranes relacionados con
each one of them, and the
meaning of each sign in particular.
PROVERBS, MORALITIES, AND OTHER MESSAGES

Each compound odum has one or more stories associated with it that narrate situations.
lived ions by
different characters that relate to proverbs, morals, and other messages
s.
The interpretation of proverbs and these ancient stories mostly comes from
teeth of mythology
Yoruba play a decisive role in shaping the oracular message.
Thus, for the compound odum Eyeunle Tonti Eyeunle (8-8), one of the his
The following is the theory:
There were two people who had been always together for a long time. They never fought.
as they were carried away
so well that everyone believed they were brothers. One day one said to the other:

Nothing will be able to separate us.

Eshu, who was near them, heard them. The next day they passed by Eshu again.
and who listened:
There will be nothing that makes us fight.
Eshú decided to find out if it was true that they did not get upset or fight since they s
and they bragged about this.
Immediately he dressed with one part of the body totally in red and the other in
black. When he saw coming to
the friends passed by them and heard the one who was looking at him say to the other:
Have you seen that man all dressed in red?
Then it happened again, but this time showing the black side and heard it respond to
the other one who looked at him:
You are wrong, the gentleman is not dressed in red but in black.
The friends started to argue about the color of Eshú's clothes and the discussion was so intense that
discussion that is
they fought.
This story relates to the message: "Two inseparable friends who separate
an
in Eyeunle Tonti Eyeunle.
The set of proverbs, morals, and messages associated with each compound odum.
see the priest as
a mnemonic resource that activates the knowledge system that it possesses about l
the stories, also
known as patakines and it is from these patakines, precisely, where the o's are born.
dums, signs or letters.

MEANING OF ODUMS:
When a letter appears twice in a row, it is called TONTI; for example, 1-1 is said to be
Okana Tonti Okana and his
the interpretation is the same as when a single letter appears, although its power to evolve
the solution is greater because it is
duplicated its progressive action either with Iré or Obsobbo.
1.- OKANASORDE ( OKANACHOCHO)

Positive generalities:

These people are intelligent, industrious, capable, energetic, organized, persistent

tentative and cunning. Everything
this, combined with their ability to plan, leads them to undertake any work
Create a meta thinking about each
detail from the beginning to the end. They tend to be good friends and take care of
that your family lacks nothing
nothing. They have great analytical power. They are capable of inventing different formulas p
to save any
obstacle and as merchants inspire trust. They are moral, fair, and r
spiteful of the laws
social and natural. Due to their cunning, speed, and persistence, their life ascends
in all aspects. No
They slacken, and the things they propose they achieve. They commit to fulfilling them until the end.
assigned tasks, like orders
on which her own life would depend.

Negative generalities:

They are stubborn and selfish to the point that they prefer to destroy what with
stray before another does it
enjoy. They are willful, stubborn owners of doing their will and very fickle.
They never accept when
they are wrong, they are not considered with those who help them and at the time when
they decide to destroy everything no
They think neither of family nor of friends. They are indifferent, careless, and general.
they are in a bad mood.
In the face of criticism or pointing out, they do not enter into reasoning nor understand what is said to them.
They let themselves be dominated by the
They do not care about harming others or themselves when they undertake an action.
negative.
SAYING:
For one, the world began. There is one good and one bad, that's why it is said Obitelé, Ofetelé.
In the mountain, there is a good herb and another bad one.

SPEAKING SAINTS:

Eggun, Eleggúa, Oya, Changó, Yewa, Aggayú, Oshun, Babaluayé, Yamaya,

Olokun, Orumila.
When this lyric comes out for the first time, the snails are immediately thrown into a
cup with water and it is thrown out
water for the street, the snails are thrown to the ground, one looks at the letters that come out and
kick with the left foot 3 times
saying Ariguó Topachá, Ariguó-Ariguó, Ariguó-Ariguó-Omó; and if there is a maiden in the
the
send to collect the snails and then wonders what it means: if tragedy,
prison, scandal, etc. Act
Then a piece of raw beef is sought and a little bit of man is impregnated on it.
corojo wood, and it is given to him
present on the forehead, nape, shoulders, hands, and knees to the present people and
in the house and then he/she throws himself/herself to the
street for any dog to eat it.

OKANASORDE SAYS:
That if the person registering is not doing something wrong; that they shouldn't go.
do because he/she doesn't
There will be intentions missing; that in their house if there is no sick person, there will be one; that if they like to throw...
with curses, that they do not
Hey, be careful that a dog doesn't bite you; that person should avoid it.
redos; that person is
delayed and going through a bad situation; and if someone gets sick at home; she brings it
call the doctor quickly;
Because it has the letter of the dead in its own, if there was no longer any; if it has to
to take a trip; that has
be careful, because he/she has bad handwriting.

BASIC POINTS ACCORDING TO JOSÉ ROCHE:

Bad Luck.
Contradictions.
Distrustful.
Try not to get upset and with someone else even less.
Be careful, don't let a dog or another animal bite you.
Do your best not to board during that time.
Don't be violent, or you'll end up in the hands of justice.
Avoid raising hands to another person.
Do not keep anything from anyone, lest justice conduct a search.
Be aware with your wife or partner, avoiding a disaster.

Once the future predictions of a consultation are known, it corresponds to the

priest determines what
resources or alternatives available to the oracular system must be applied
These resources are the ebbo

and the adimu

Okana Tonti Okana

For one the world began and for one it ends.

The mountain has good grass and bad grass.
Okana Tonti Eyioko
The one who brings an end to the beginning is death.
The great fire, Yemaya puts it out with water.
Okana Tonti Ogunda

Revolution. Blood from the mouth, nose, or anus.

Okana Tonti Iroso

To the land you go, do what you see.

Okana Tonti Oshe

Stagnant water does not turn the mill, sick blood produces death.
(1-6) Okana Tonti Obara

Don't lose your head.

There is a dead person standing, attend to him.
Okana Tonti Odi

The echo of the conversation can be our destruction.

(1-8) Okana Tonti Eyeunle

What is known, is not questioned.

(1-9) Okana Tonti Osa

The death of one is the life of another.

(1-10) Okana Tonti Ofun
If you do not look at your house, you cannot look at the others.
Okana Tonti Ojuani

Where the truth is uncovered, the lie is discovered.

Okana Tonti Eyila
Yesterday I was a marvel, today I am a shadow of myself.
Okana Tonti Metanla
He who does evil will have evil for himself.
Okana Tonti Merinla

Play dead to see the burial they give you.

Okana Tonti Marunla
Man proposes and God disposes.
Okana Tonti Merindilogun
All birds eat rice and the totí bears the blame.
2.- EYIOKO (MELLI)

Positive Generalities
In the face of any difficulty, they are capable of starting life over again in any of their
its facets, whether social,
economic or emotional. They are initiators. They easily accept new ideas, new r
ethos and goals. They are
like the Phoenix, which is reborn from its own ashes. They are characterized by being per
intuitive waves and
Persistent. Their iron will can make them succeed even after a failure.
Unflagging workers.
They adapt easily to new environments and accept new conditions.
that life presents to them.
They do not usually complain, much less about their past. They have the ability to 'hunt'.
or to achieve what
they need.

Negative generalities:

These people are in danger of reaching the definitive and unexpected end not only of
their own lives, but instead
In addition to favorable economic conditions, romantic relationships, the tranquility
truth and its positions and
possessions. In this situation, they may have problems with the law and incur
family discord. In
In general, the conditions are favorable for them to make mistakes that lead them to
the loss of all the
positive qualities of the sign.

PROVERB:

Arrow among brothers

SPEAKING SAINTS:
Ochosi, Oshun, The Beautiful Ones, Eleggúa.

EYIOKO DICE:

EYIOKO TEN TEMICHE MONIGUOLOCO TELAROSO TEMURAN TEMITICHE MONOGUOLOCO

When this letter comes out, one stands up from their seat and sits back down.
This letter says that you have a very bad temper and that you like to curse,
that's why it is so delayed;
do no harm to anyone, be careful with justice because you could end up in prison.
In his house, there is one who cries.
the night or a person who sees a virgin approaching him. You are cursing.
and he/she likes to throw things
when you feel uncomfortable; do not threaten anyone, you in your idea to give or raise the m
to another person, he believes
very strong and his enemy can defeat him.

Be careful with an illness that is like paralysis or a dislocation of the foot

or from the waist, then
He may remain bedridden. He must become a saint very soon; he has to pray.
and putting fruits on the
Jimaguas; you have to give a rooster to Eleggúa to open the paths for you.
 it is closed. You
he has not paid for his house yet, he is short on money, he has a headache
and goes out for a walk, at his house
There is an unfinished dress cut that needs to be brought in for alterations.
Who in your house is
Does he have pain in one leg or is he complaining about it? What saint's stone or magnet is in his house?
You have to see
what that stone wants. What is it that it has borrowed or pledged that it cannot
and lose? You will have to
pick it up or take it out of pawn. You cannot count your dreams or have anything that is
of plaster.

Always try to throw some of what you eat into the street. You have to give warmth to your home.
yes, because not every time
Happiness is found in the street. Never say you know because you have m
many enemies, do not have
So much genius because one day he will stumble upon his own head; he has the collars on.
Ares will have to refresh them.

or otherwise receive them or feed the saints so that the mother-in-law comes
and I avoided a harm that could
to occur to him/her. You have to have a mass said for a family member who is already
dead person for what
I accompany you. Sooner or later you will have to become a saint. Be careful with jealousy. You.
ed has a relative in
the field, let him know to be careful with a slander that is being attributed to him
a fact that has not
done. The person born under this sign is unwell; As time goes by and they perform a ritual.
it will get better and will arrive at
having your own home, be careful not to face a tragedy within your own
my family.
If this letter appears a lot or is followed by Osá, that person is sick and there is no certainty.
of salvation, one must
to make a supplication or saint, to see which saint is responsible for saving her, because her condition is...
and the lower back or
He has caught a bad current that affects him internally. When he goes out...
the song called EYIOCO
it is said EYIOCO TANAROCO TENITE.

That person is asked what relation they have with the twins. This let
ra. That letter is
secure confirmation of bad situation; to make sure, one looks at the other letter that comes
No, if it's OJUANE, it's said.
He hears it three times and wonders what he has with justice. His situation is very m
Oh, his fortune is sent to the
Field and traveling to the field improves by making ebbo, and if there is no saint in the se l.
and makes it to Changó the
next
You can't keep anything from anyone, nor sell anything from another person because there's the tr
lamp of your accusation
false.
BASIC POINTS ACCORDING TO JOSÉ ROCHE:
Don't lend it to him, as he will have issues when trying to claim it.
Do not renounce or allow anyone to do so, as it may change your fortune.
Pay attention to Eggun. There is a deceased relative who wants you to hold a mass for them.
and the ground of what
comma
Do not threaten anyone as your enemy may prevail. Control your temper.
llares has to refresh them;
if you don't have it, you will have to put it on to avoid a harm that may come to you
Give warmth to your home, your happiness is not found in the street. You have family.
that wish him harm, there are those who
wants you to move.
Do not pick anyone up at your house because they come in as a maid and leave as a lady.
The person who gets this sign is running late, and as time goes by.
she is overcoming the obstacles
through the Ebbó.
You will have your own house.
In your house, there is a stone somewhere; take care of it, ask it what it wants.
Never say that you know or share your dreams, be reserved. Your happiness depends a lot.
or of it.
You are a friend of justice although you sometimes stray a bit from it.
in yours, do things alone,
Well, they can hand it over to justice.
You have to take a trip; if the letter comes with osobbo; The trip will go badly for you;
if the letter comes with ire, it will have wrath
good.
Take care of your legs. You or someone in your family may become ill from these members.
s.
Beware that your partner may do you a wrong.
Take care, you might lose your job.
This lyric talks about a drum, if it has no saint made, to the saint who speaks in this one
bring it to the one who should give it
drum like Ebbó; if he is a santero and this letter comes out during his Itá in Eleggúa he has
and give the drum to
All Saints for an indefinite time

Eyioko Tonti Okana

Destruction does not produce restructuring.

Luck comes and must be seized (the three lost fortunes).
The life of the dead is in the memory of Ifa.
Destroying does not save the time it took to build.
What is easy to destroy is difficult to rebuild.
What you can do today with little will cost you tomorrow.
Everything starts from nothing.
(2-2) Eyioko Tonti Eyioko
Death never returns from hunting without bringing the prey.
Do not underestimate the wisdom of others.
Death produces life.
When Iku is hungry, he is not selective.
What does not end does not begin.
Life is sustained by death and death by life.
The dead to the grave and the living to the chicken.
To live is to die, and one must die to live.
Arrow among brothers.
Death never dies.
Curiosity brings misfortune.
(2-3) Eyioko Tonti Ogunda

War produces death.

A man destroys but another builds.
Those who were at the front do not want to respect those who end up at the back.
The ear that hears all tongues disturbs its head.
Never does discussion triumph over reason.
The best weapon is still the tongue.
Eyioko Tonti Iroso

Evil begets evil.

-
Eyioko Tonti Oshe
Revolution for a saint, one must seek the right guardian angel.
Eyioko Tonti Obara

The conversation that does not produce action is like silence.

The principle is not a principle until it begins.
Eyioko Tonti Odi

Every beginning comes to its end to restart.

To be born, one must die.
Eyioko Tonti Eyeunle
a king who they want to bring down with arrows.

Eyioko Tonti Osa

Revolution at home and stumbling in the street.

(2-10) Eyioko Tonti Ofun

From darkness comes light, death produces new life.

Eyioko Tonti Ojuani

He who dirties me cannot clean me.

Eyioko Tonti (M) Eyila
If those in your house do not consider you, the neighbors much less.
-

Eyioko Tonti Metanla

The road says nothing to anyone about the hardships endured by those who went through the train.
stars.
.
Eyioko Tonti Merinla
They pay just for sinners.
Eyioko Tonti Marunla
Everything can die, except for the wisdom that is transmitted.
Eyioko Tonti Merindilogun
He who is without sin cast the first stone.
3- ON THE NIGHT ( META)

Positive generalities:
The great physical strength and inexhaustible endurance make these people hardworking.
they are tireless, active and
very productive. They tend to be very skilled in heavy tasks, which combined with their
persistence and diligence to them
they allow to solve all their needs and those of their family. They like to obtain l
things for themselves and
overcome obstacles. They are affectionate, quiet, and do not like heavy jokes or the
disrespect. They take care
those who surround and protect the needy. They fight their own wars and those of everyone.
those who ask for it. They are
protective fathers and husbands. They know neither selfishness nor greed, they share everything
What they have are just ones.
and unselfish. They offer their services both for payment and for free.
they are affectionate and at the same time
capable of dying defending what is theirs.

Negative generalities:

Their violence, brutality, and lack of sanity make these people true beings.
truly dangerous. They must
avoid at all costs giving in to the impulses to argue. When they get angry p
they lose respect for everything,
including justice, and they can even become murderers of their own being.
they are dear. They do not admit their
errors and are prone to becoming alcoholics and drug addicts. They like to be
attraction centers, still
when it is through gossip and eliminating other people who are fighting.
The knives
Domestic items should not have a point and should never be lifted to harm others.
They should not eat meat.
the grill or on a skewer. Eventually they arrive at the operating table, whether by a
or another reason. They must avoid
give blood to Ogun, as he is thirsty and should not be heated with blood
.

PROVERB:

Bad soul, discussion.

SPEAKING SAINTS:

Oggún, Oyá, Eleggúa, Oschun, Oshosi, Oba, Obatalá, Yemaya, Babaluayé, Nanú
Orula.

OGGUNDA SAYS:
Says this letter that you have the idea of hitting another person with an iron, right?
I did it.
Be careful not to cut yourself or get stabbed with a metal object, as it could bring serious consequences.
consequences.

You did something where justice intervened or can intervene. Do not fight with
nobody should leave their house
until 7 days have passed. You are worried because you see the iron very close to your body.
 and it is asking for blood.
You have a stomach illness or you may have one; be careful not to let it go away.
break down.
He has 3 friends who want to hunt him.

You are complaining because Obatalá is upset. Avoid fights in your home or with the ...
other people, avoid
The problems with women because due to jealousy a tragedy can occur.
if any woman invites him, no
accepted.

In his house there is a person with back pain or there will be; be careful that to
they can do it with their spouse
to arrange it in such a way that he neglects his marital duties and that this becomes a
process in which everything
I don't care much.

There is a person who is keeping an eye on all their movements to find out about
your life; that person not
She wants you to move forward because she envies and hates you. She has dark skin.
If someone invites you to travel, do not accept, nor jump over holes, nor ride horses, nor ef
Do not conduct any business and, if you
They come with some gossip; I didn't pay attention.
A person in uniform visits his house, he has to be discreet because he wants it.
for accusing of a theft.
 You are wrong by your nature.
When this letter comes out, all the batteries in the house open and they are locked 3 times.
doors. If you accompany him

Okay, internal diseases or surgeries are mentioned if you need to undergo surgery.
I want to do it with a

rooster to Eleggúa, two to Oggún, three hens to Oshun, five sticks of white cloth, ro
I, yellow and blue; and it

kneel at the feet of Oshun and pray for the operation.

If you leave often from OJUANI, the water keys are opened three times, three are poured.
sometimes water for the street and it

Knock three times on the door of the house and say: ECHO-OBARA-ECHO.
If accompanied by OSA, it is spoken of imprisonment and death, so it is necessary to take action.
or giving a goat to

Eleggúa, two roosters to Oggún, two doves to Oshosi, two white hens to Obatalá, one cup
I scream a belt, a
Tie a little arrow. The person kneels at the foot of Eleggúa, a knife is placed on them.
or in the left hand and it is

says: OVAN-ECHO, OVAN-ECHO and he is given the leash in hand. The goat, once
the sacrificed goes to

the train line, the roosters of Oggún for the wilderness and the hens and pigeons
they cook without lard and salt

They are served on two white plates with cocoa butter, husk, cotton, and a p
white year and is sent to

the hill before 6 in the afternoon.

BASIC POINTS ACCORDING TO JOSÉ ROCHE:

Do not keep anything from anyone in your house, lest it bring you problems with the
justice.
What you start, finish it.
Control your genius.
Don't be uncomfortable.
You are dealing with lazy-tongued people.
Do not trust anyone, do not confide your secrets.
Do all your things alone, because Oggun says that you will be sold.
Do not drink alcoholic beverages.
Don't argue with anyone even if you're right.
Do not fall in love with a woman who has a husband.
Take care, don't let them do witchcraft to you.
Do not tell any woman to have an abortion.
Someone who visits your house is going to rob you.
Beware of a person who may lead you to do things you have never done.
o.
Do not raise your hand against your wife.
Do not use weapons.
You have pain in your back and kidneys.
Do not carry anything twisted on your body, do not let anything drag in your house.
Be careful with lower back pain.
If you plan to take a trip, do not do it until eight days after leaving.
this letter.
His thoughts are not good.
His/her body is smelling of blood.
Be careful not to get sick with your intestines.
They hate you.
Do not take justice into your own hands.
If she is a Santera and does not have Finaguo, she must receive it, and if she has it, she must give it.
food (four-legged animals
for all the saints to remove the blood from their body
Do not argue with law enforcement officers.
Don't go fishing because the fish might be your salvation begging you to give it a head.

No rooster.
Do not form partnerships with three people when the number three is you.
If you injure yourself, be careful of tetanus.
Take care of your heart.
Be careful, do not require surgery, go to the doctor.
If you work with irons, take care.
You have to receive the warriors.
His life is meant to be a soldier, working with irons.
Be careful not to be instruments of others and become a slave.
(3-1) Ogunda Tonti Okana
Saint Thomas, seeing is believing.
(3-2) Ogunda Tonti Eyioko
To live on illusions, only to die of disillusionment.
Ogunda Tonti Ogunda

Two people fight for the same thing.

You are neither meat nor fish.
(3-4) Ogunda Tonti Iroso

The trap is paid for with blood.

(3-5) Ogunda Tonti Oshe

Family discussion.
Disgust and vomiting after having eaten the candy.
Ogunda Tonti Obara

To foolish words, deaf ears; pay attention to good advice.

To the one who does not want broth, three cups are given.
(3-7) Ogunda Tonti Odi
Indicates betrayal.
Prepare a rope for your neck.
(3-8) Ogunda Tonti Eyeunle
With God's help, everything is overcome.
Because of the jar, the grave is opened.
Eye of fire, adultery of the heart.
Love your wife, but do not trust her.
Dog discovers the owner.
Ogunda Tonti Osa

Olofin makes the difference.

(3-10) Ogunda Tonti Ofun
He who does not carry out his plans does not enjoy their benefits.
Ogunda Tonti Ojuani

Dress me slowly, for I am in a hurry.

Don't get involved in what doesn't concern you and don't take it personally from the beginning.
He who uses the tongue as a sword loses the tongue and the war.
(3-12) Ogunda Tonti (M)Eyila

In the blacksmith's house, a wooden knife.

(3-13) Ogunda Tonti Metanla

You pay for another's fault.

He who has a shop should attend to it; if not, he should sell it.
Ogunda Tonti Merinla
He who knows how to flatter, knows how to slander.
-

Ogunda Tonti Marunla

God squeezes, but does not drown.
He who does not listen to advice does not reach old age.
-

Ogunda Tonti Merindilogun

Those who imitate fail.
He who lives by the sword dies by the sword.
4 IROSO (MERIN)

Positive generalities:
These people tend to be intelligent and realistic. They have a very clear direction.
what they should take, they know
with precision what their needs are and they are persistent in their efforts. They tend to be
creators of their own
triumphs, proceed with cunning and a clear vision of their goals. They are balanced
firm and just. Their
curiosity leads them to acquire new knowledge. In the emotional sphere they are p
affectionate, good people
companions both with friends and with their partner. They stand out as reliable.
and its obligations and
of the pledged word. They are neither malicious nor distrustful. They enjoy life.
take on their
responsibilities with children and parents. Good with business, in the...
wings unfold a great
activity but without becoming greedy. Since in a way they are unaware of
the evil and they are
The disinterested can become victims.

Negative generalities:
They tend to be such dreamers that they become unrealistic. They can lose everything.
sense of direction and,
therefore, they stop being persistent in achieving their goals. They come to turn into
in deceitful people, of
few lights, that always live in the past, that never finish what they start, s
they settle for very little
and they do not care whether to be or not to be. They are interested in vain things that do not concern them.
they get tangled in their
own lies.

PROVERB:
No one knows what is at the bottom of the sea.

SAINTS THAT SPEAK:

Sango, Eleggua, Yemaya, Oshun, Olokun, Ibellis, Orumila, Osun.
BASIC POINTS ACCORDING TO JOSÉ ROCHE:

Inheritance.
He/She has to receive some money.
Watch out for a trap.
Disillusionment, restlessness, hypocrisy, envy, gossip.
Beware of a Santero who visits your house because he may set a trap for you.
Sick in the family.
Do not confide your secret to anyone.
Prison or desperation.
Trap on papers.
You have a mark on your body, whether it's a mole or a scar.
Do not cross the sea without asking your Saints.
You have quarrelsome neighbors who want to harm you.
No one knows what is at the bottom of the sea, only the sea and God know it.
Be careful with the candle and electricity.
You are afraid of thunder.
Take care of your brain, your eyesight, your stomach, so you don't suffer from cancerous ulcers.
s.
Don't dig holes.
In time, it has to receive Olocun.
His Eleggúa must have a crown; if he doesn't have it, put it on him.
Don't dress like anyone else.
Don't say that you know even if you do, there are many eyes on you.
You have to receive The Beauties.
If you have children, you must perform the Holy Sacrament for the eldest so that you do not lose him.
The person who gets this letter is good but a little crazy; and because of their sit
economic situation today has a
real and tomorrow not; but the day after will have.
If he is a Santero and Iroso comes out, he has to receive Dadá Bañani and an Ozun of his size.
.
In this song they talk about: Olocun, Obatalá, Aggallú, Changó, Los Belli, Dadá Bañani and therefore
Yemaya.
This letter is properly from Olocun and Aggullú also predominates.
He who receives this letter dominated by Aggallú, on one hand laughs and on the other cries.
which means that
he is apparently happy and yet he is struggling with a great contradiction
to which only he knows.
And in the case of Eleggúa, there are moments when he is caressing him and at other times he throws him away.
you to the candle; for
This is the prayer of Ocolo ofofo, ocolo oñiñi, ocolo tonican, ofo omoro Oggún ollona
One side is dressed in red and the other in black.
gro.
And it belongs to Olocun because it is the depth of the sea and of human feelings.
nos.
It is also related to the Bellis because they are represented in the seven seas.
that form the Universe.
And take an active part in this Odun.

Iroso Tonti Okana

So much does the father love the children that he takes their eyes out.
(4-2) Iroso Tonti Eyioko
We are born through a hole, we breathe and eat through a hole, and in the end, we leave through a hole.
make a hole.
The only thing that makes us reincarnate is dying.
(4-3) Iroso Tonti Ogunda
He who looks through a hole may have his eye taken out.
No matter how much you look, you can't see what's behind the wall.
Curiosity teaches us nothing.
(4-4) Iroso Tonti Iroso
There are those who will pluck out an eye to see another blind person.
The babalawo and the olorisha, if not consulted, are unaware of their destiny.
Iroso Tonti Oshe

A filthy pig breaks the pen and they all escape.

A single man saves a village.
(4-6) Iroso Tonti Obara

Money brings tragedy due to theft.

Indicates tragedy.
(4-7) Iroso Tonti Odi

Blind love is lost when the eyes are opened.

In the kingdom of love, some love and others are loved; happiness is being able to be.
both things.
If we didn't see the present yesterday, we won't see the tomorrow today.
-
(4-8) Iroso Tonti Eyeunle
He who perseveres triumphs.
He who was born to be a leader should not stay at the back.
All sacrifice will be rewarded.
(4-9) Iroso Tonti Osa

The one who is watched is not good.

A king is coming who can take away the crown.
 Iroso Tonti Ofun

There are hidden traps.

The sick person has already healed and the healthy one can become sick.
Put a chain on the dog so it can drag it.
Look closely, what seems may not be, and what is may surprise.
The mouse is caught with a mouse trap, be on alert.
(4-11) Iroso Tonti Ojuani

One foot in prison and the other at home.

Raise crows and they will peck out your eyes.
He who grasps too much holds onto little.
He who sows is sure of his harvest.
We catch a cheater faster than a lame person.
(4-12) Iroso Tonti (M)Eyila
He who feels the heat and does not see the fire gets burned.
The vain woman is like a gold-nosed man in the nose of elenu (the tongue).
If the boiler overflows, the water puts out the candle.
He who is determined to make an impossible dream come true fails.
He who wants to be noticed wastes his time with the blind.
(4-13) Iroso Tonti Metanla
He who does not take care of himself does not know his grandchildren.
The more one looks, the less one sees.
Effort conquers mountains.
The river brings us wealth and life.
Iroso Tonti Merinla

Looking up paralyzes us, looking ahead mobilizes us.

Do not take what is not yours.
He who steals does not enjoy his evil.
No matter how much we acquire in life, in the final journey we take no equipment.
I.
The rich may arrive by negligence, and the poor may arrive through their efforts.
rich.
(4-15) Iroso Tonti Marunla

He who is unaware of his limitations oversteps and fails.

Don't get involved in what you don't know.
There are things one is not born for, and if they are done, they undo us.
What is done by force is destroyed by force.
(4-16) Iroso Tonti Merindilogun
He who believes himself to be the most powerful and despises another may one day need that person.
There is a mooring.
Hunger is a bad advisor.
Take care of what is yours so you don't lose it.
Advice is of no use to the deaf; give them examples.
Oshe (5)
In a positive way:
They are beautiful people of whom no one has complaints. As bosses, they are energetic but
or at the same time kind,
cordial and respectful. They are characterized by being very homely, good parents, children.
you and friends. With great
Love tries to make their home a safe nest for their family. They are clean of soul.
and body, careful of its
person in all aspects. They tend to be sensual and make their partner feel
not well at all times.
They like good things and fight to get everything they desire. Consider
as with others and
worried about all those around them. They come to have fortune and share their
well-being with your family and
friends, although for them blood weighs more than water; that is, their family pri
mine and for them they fight until
death. They are reliable and honest.
In negative:
They believe they are better than anyone and expect others to praise them. They tend to be m
they enjoy humor
to humiliate other people. They are boastful and insulting. Lazy, unscrupulous and
with a propensity for vice,
they easily fall into illegalities for which they go to prison. They are bad people.
health, carriers of
contagious diseases fundamentally venereal. They are bad friends and children, not s
about loyal ones and, when by
Their character makes things not go well for them; they blame others without recognizing their mistakes.
They usually ask for favors.
what they do in a humiliating way. When they have a romantic whim, their relatives
they take a back seat.
They see the speck in someone else's eye but never in their own. They make people suffer who
they surround them and are whimsical and
extremely volunteer-like.

Obara (6)
In a positive way:
These individuals tend to be very active and productive workers, capable of des
carry out any work that
allows them to support themselves and their family. They should always save for when
do not have, of what
they should only give half of half. They are conversationalists, they have good judgment.
to analyze different
situations. In the emotional order, they are affectionate, good husbands, children, parents, and love.
Igos. They usually
characterized by being clever, realistic, honest, sociable, and having a good sense
sense of humor. They have a
great potential for leadership. This is a sign of commerce especially of
stones. They share with
all at once and are less true to themselves. They must provide a lot of food at their parties.
stas. This is an ode of
life, of walking, of movement. They are slaves to the deities. They always have it.
what to give the goat to Obatala
and make requests at his feet. They should not do anything for free.
In negative:
They stand out for daydreaming, living in a world of unrealities, and they come to...
to earn themselves. They are
excessively talkative, they must learn to keep their things and others' to themselves
and thus avoid problems
futures. Your life is like the wheels, sometimes they go up and sometimes they go down. If you do not keep
a little for the future
they end up going hungry. They must learn to listen to advice and avoid being liars because
they can be discovered.
They tend to criticize others relentlessly and have a great superiority complex.
dad. Easily he
they become inconsiderate, capricious, foul-mouthed, insulting people,
cheaters and without capacity
to discern. Here arises the ungratefulness of the children. They should not owe
receive alcoholic beverages
at their parties. This odu controls the belly and the kidneys.

Odi (7)
In a positive way:
These people are by excellence loving and maternal, even reaching the point of conv...
to enjoy in large
caretakers of the children. For this reason, they tend to be more mothers or fathers than women or men.
Intelligent men.
and hardworking. They tend to stand out for their humility and modesty. They are compassionate with l
the others and
They frequently become victims of injustices. They possess great vitality.
sexual. They surrender to the
loving or friendly feelings without reservations or duplicity. Generally, they are sharp
themes of infidelity and not
The value of the work they do is recognized. They are dedicated and dreamer people.
his great ease for
communicating with others makes them incapable of keeping secrets. Many times
their innocence makes them
believe all the lies they are told. They justify all the bad behavior of their children.
In negative:
The great sexual vitality leads them to highly negative extremes, such as infidelity.
serious deviations
sexual, morbidity, incest, and corruption of minors. They tend to be deceitful, immoral.
sales and easily you
they turn into alcoholics and drug addicts. They are characterized by being unfair to the d
Furthermore, they raise slanders and
They create situations just for the pleasure of causing harm. They have no word, frequent.
They pretend to be dead.
to see the burial they give them. They end up looking bad even with the family. They like to
criticize the mistakes of the
while hiding their own. They are the classic people who throw the stone and then...
hide the hand. Their
Lies, traps, vices, and immoralities lead them into the hands of justice.

Eyeunle (8)
In a positive way:
They are leaders with great intellectual ability. They are characterized by their humility and
sense of
responsibility. They are upright and are often examples of morality, which makes them m
deserving of respect
the community. They possess positive feelings, patience, and honesty in business
His power of
organization turns them into good leaders. Their loyalty and consideration, combined with others
the qualities make of
They are good children, parents, and friends. They reach an advanced age.
In negative:
They like to command and not be commanded. They are willful and above all stubborn.
They have no terms
means, so they tend to be extremists. They fear loneliness even if they don't admit it.
midday. If they don't cry on the outside
They cry inside. They are not humble people; on the contrary, they tend to be arrogant.
and they don't like it
mediocrity. They do not understand that others lack their same ability. They owe it to themselves
prohibit saying 'I know', and
to remind them that they have not done it all, nor do they know it all. They are stubborn people and not
They forget the good and the bad.
They often live in the past and are unfair to others. They frequently suffer.
in helplessness not only
in the sexual order. When they cannot do their will, they easily become depressed.
They are carried away by
emotions. Their negative emotionality destroys their intellectual capacity.

Part (9)
In a positive way:
They have the qualities to be leaders; they are intelligent, energetic, and self-sacrificing. Cap
you give everything for the
they don't know how to say no. From an emotional standpoint, they are good friends.
affectionate, loving with
your partner, home-loving and protectors of their family, especially their mother. They tend to
suffer in silence. They are
trusting people, who are unaware of hate and resentment. Bad merchants, for
they give everything and are very
sensitive to pain and the needs of others. They don't like to ask, they prefer to have
to share. They do favors
without expecting a reward. They tend to be victims and not perpetrators.
In negative:
They have a bad temper, are fickle, stubborn, and easily get depressed. They fight for
an end and once achieved
they lose interest. They tend to be insecure, have many complexes. They are dreamers but
or no executors. There
They are characterized by being unfriendly, hurtful, ambitious, and argumentative. They do not...
if you like to lose, raise
slanders and they tend to be sarcastic, despotic, inconsiderate, and foul-mouthed. Not res
They respect each other, they
they take advantage of any situation for their own benefit and are self-serving. They have pr
problems with the tracks
they suffocate easily.

Ofun (10)
In a positive way:
Clear-minded, action-oriented, and honest, selfless individuals lead with
wisdom, they tend to be
perfect masters and work tirelessly. They are unaware of pride, they are calm,
patients and caregivers.
They consider others, they are good parents, siblings, and children. Their wife never has
complaints about him and if he is
woman her husband is proud of her. They accept any change with humility. The
sensitivity is one of
their virtues. They like to serve and are grateful. They are not selfish and never rec
they call a position and I don't read it
They deserve it. They are kind and respectful.
In negative:
People who do not fulfill their commitments, carefree and careless even in s
personal hygiene. Its
intelligence shuts down and they feel no interest in progressing. They feel satisfied
The slabs where they are
even if it's in a bad place. They tend to be cursed, bitter, and somewhat unbalanced.
They walk as if
they were out of touch with reality, they are easily replaced by others who are less in
smarter than them. With
tendency to suffer from problems in their genital organs and stomach complications
inflammations. The
the life of these people is routine and monotonous without vision or future ambitions, it must
to not make much of a fuss then
they are living dead.

Ojuani (11)
In a positive way:
People of this sign have very good qualities. They adapt easily.
and to the different changes
they are produced, are intelligent, helpful and loyal to their friendships and family
liars. They are characterized by their
frankness, both with others and with themselves, and they remain faithful to their
ideals. They tend to be
indefatigable workers, careful with their belongings, thrifty, honest, and good
the merchants. In the
Emotional orders are affectionate, compassionate, and selfless. They can be victims of manipulation.
ltrato and del
ingratitude from others, including their family. They should not waste
neither the money nor the
efforts. They must take into account that they generally do not know how to say that n
oh, and many times they are not given
they appreciate the things they do nor receive any reward. These people must
to live at the foot of Eshu and
from the spirits. They should not offer their help unless asked nor leave their own to u
on the side of helping others.
You should not keep packages in your house that you do not know the contents of, nor allow c
illegal activities in your home.
They must take care of their bones and joints.

In negative:
Illegality, deceit, and lies are always associated with these people.
they can be wasteful,
capricious and willful. They like easy things even when this may be tricky
the problems with the
justice. Their intelligence is put to the service of evil and they become true
utterly unscrupulous. In
The emotional order is jealous and not very loving. Their actions are always calculated.
to take advantage
for themselves. They tend to be slanderers and ungrateful. They get depressed very
ease. Their
The best friends are Eshu and the doctor. They must take care of infections and diseases.
nerve. They cannot
to be outside the law, as they often end up in prison even because of others.

(M)Eyila (12)
In positive:
Due to his energetic, entrepreneurial, fighter, and persistent character, there are no obstacles that he cannot overcome.
or are able to
to overcome. They are very good parents who constantly worry about their well-being
of their children. Even when
they are not very fortunate in marriage, they usually treat their partner well and provide
in the family of everything that
They need. They are very hardworking, imaginative, and also intelligent people. Sab
to behave in
Any group, they come to be loved, they are very sensitive, emotional, and affectionate. They care.
are characterized by their extreme
cleaning and they like to maintain a good appearance. Socially, they are very well accepted.
they are fallen and have many
friends. They are not opportunistic or selfish. They love their friends as their own.
the family and they sacrifice themselves
for them. When it comes to doing favors, they don't know how to say no and are very helpful.
s.
In negative:
They are characterized by being very possessive and jealous people. This often leads them to...
sequence to act in a way
impulsive and humiliating. They tend to be in a bad mood, which they express in a way
violent through screams
and bad words. They often get tangled in their own lies, inventions, and
traps. Disregarded and
irresponsible. They fail because they are stubborn, they do not listen to advice and always believe they know.
or everything. They do not accept their
errors, they are cunning for evil, cruel and distrustful. Prone to become
to go into alcoholism,
promiscuous and if left to their own devices acquire worse vices. They feel envy
the others, suffer from
a strong inferiority complex that they hide behind their despotism, presumption and i
suffering. They want
always have more than others, they do not accept anyone directing them. Bad husbands and pa
dresses. As children they are
carefree and disrespectful.

Metanla (13)
In a positive way:
People of this sign stand out for being humble, respectful, and sacrificial.
that. Very worried and
attentive to those around them, as they are good parents, children, spouses, and love.
Gods. Their intelligence and power
Their leadership makes them good bosses, responsible and fair. They are characterized by p
or to be workers,
organized, cautious, and consistent, qualities that allow them to achieve the m
proposed timelines. They usually
quiet, discreet, do not speak ill of anyone and respect both the elders as
They don't like it.
The obscene language and the revelries. They are always attentive to health problems.
that they can present
those who surround them.
In negative:
These people are careless about their personal appearance, they enjoy games and l
the drink. They are usually
unscrupulous and vicious even in their sexual life. They are carriers of disease
are contagious too
venereal, liver, and skin diseases. The doctor instills fear in them but they must try to
overcome this
feeling, for the doctor must have their best ally. They are dishonest and in
sorrowful, their negligence and
carelessness leads them to infect their own family members without caring about it.
for the sufferings that
this may produce for them. They are not good friends, parents, wives, and children. They let that
the world dragged them to the
perdition both bodily and spiritual.

Merinla (14)
In a positive way:
These people have a high spirituality and great mental energy. They possess wisdom.
wisdom and intelligence.
They easily visualize their future and are able to analyze their problems up to
determine accurately the
way to solve them. They understand others' problems and are able to guide
how would a good one do it
psychologist. They are characterized by being very good planners and their conditions for
They are not masters.
interested parties feel above all hardship.
In negative:
They lack the will and physical strength to put all the plans into practice.
and actions that are capable
to conceive. They are characterized by not putting their feet on the ground. Their high spi
rituality becomes in its
against and other people can take advantage of them. They do not know how to deal with and in the
the world. They usually have
family problems. They should be reminded that they do not know everything and that everyone p
they can learn. Their great
the problem is their lack of action.

Marunla (15)
In a positive way:
As bosses, they are aware and fair, they fully comply with the tasks that they
they are entrusted.
Energetic and intelligent, and at the same time hardworking and affectionate, good parents and...
spouses. They are characterized
for being correct, trustworthy, loyal citizens who respect the belongings of others as much as
I do yours. They are examples.
within the community, moral and charitable with those in need, to whom they pre
stan helps in a way
unselfish. They try to make their home a haven of peace, providing for the family.
and everything they need is
balanced and they do not like incorrect conversations.

In negative:
This sign indicates family problems. These people tend to be very emotional.
they do not calculate the scope and the
consequences of their actions, which often lead to their own undoing.
instruction. Their emotionality
loses the power of analysis. They do not listen to advice and believe they know everything.
Good opportunities that
they are often wasted when presented with them.

Merindilogun (16)
In a positive way:
People of this sign are among the most intellectually capable to obtain
to all knowledge
related to the practice of divination. According to the oracle predictions, I was born
they were meant to be wise and
They should not be denied any information. They should be encouraged to develop.
read their wisdom. In this
the sign to the character is called Omokoloba which means 'the son that is born to'
be wise or king.
A person with this sign has the conditions, it would be advisable that
it will begin in the Ifa cult
As babalawos. They tend to be patient, respectful, serious, and able to overcome everything.
the challenges that life presents to them
They impose. They are persistent, clever, good children, parents, and spouses.
In negative:
Their ability often turns them into indifferent, sarcastic, carefree, and so on.
self-confident
the same. They often isolate themselves and become unsociable, arrogant, and disrespectful.
you with others.
They tend to underestimate the knowledge of others and undervalue the ability of those who
and surround them. They do not seek
more wisdom because they believe they are teachers and do not want to be students. Indifferent to everything
do what you need
family and by overestimating themselves they become despots and spoiled even towards their elders.
Your destiny is marked
for a continuous failure.

CHAPTER 3.
Proverbs, morals, and other messages
Each compound odum has one or more stories associated with it that narrate situations.
experiences lived by different
characters and that are related to proverbs, morals, and other messages.

The interpretation of proverbs and these ancient stories, mostly comes from
teeth of mythology
Yoruba play a decisive role in shaping the oracular message.
For example, for the compound odum Eyeunle Tonti Eyeunle (8-8), one of the his
the following is the torias:
There were two people who had always been together for a long time. They never fought.
as they were carrying
so well that everyone believed they were brothers. One day one said to the other:

There will be nothing capable of separating us.

Eshu, who was close to them, heard them. The next day they passed by E again.
who listened:
There will be nothing that makes us fight.
Eshu decided to find out if it was true that they no longer got upset or argued since they
they bragged about this.
Immediately, she dressed one part of her body completely in red and the other in
black. When he saw coming to
the friends passed by them and heard the one who was looking at him saying to the other:
Have you seen that man all dressed in red?
Then it passed by again, but this time showing the black side and heard it respond to
the other one that looked at him:

You are mistaken, the gentleman is not dressed in red but in black.
The friends started to argue about the color of Eshu's clothes and it was so much
the discussion that is
They fought.
This story relates to the message: 'Two inseparable friends who are separated.'
an", which is fundamental
in Eyeunle Tonti Eyeunle.
The set of proverbs, morals, and messages associated with each composite odum is
see the priest as
a mnemonic resource that activates the knowledge system that it possesses about l
the stories, also
known as patakines and it is from these patakines, precisely, where the o's are born.
dums, signs or letters.

Meaning of the Odums

When a letter appears twice in a row, it is called TONTI; for example, 1-1 is said
Okana Tonti Okana and his
interpretation is the same as when a single letter comes out, although its power of evolution
the solution is greater because it is
duplicate its progressive action either with Iré or Obsobbo.
1.- Okanasorde (Okanachocho)
Proverb: It all started with one. There is a good one and a bad one, that’s why it is said Obitelé, Of
forehead.
In the mountain, there is good grass and bad grass.
In this song, the saints Elegguá, Changó, Algallú, Obatalá, and the Egunes are mentioned.
When this letter comes out for the first time, the snails are immediately thrown into a
cup with water and it is thrown out
water for the street, the snails are thrown to the ground, the lyrics that come out are looked at and
stomp with the left foot 3 times
saying Ariguó Topachá, Ariguó-Ariguó, Ariguó-Ariguó-Omó; and if there is a maiden in the
the
send to collect the snails and then asks what it means: if tragedy,
prison, scandal, etc.
Next, a piece of raw beef is sought and a little is infused with
corojo butter, and it is
presents on the forehead, nape, shoulders, hands and knees to the present people and
in the house and then throws himself to the
Street for any dog to eat it.
Ocanasorde says: that if the person who is registering is not doing something wrong.
oh; that I'm not going to do it
for there will be no shortage of intentions; that in their house if there is no sick person there will be one; that if
he/she likes to throw
curses, may they not cast them; may she be careful not to be bitten by a dog; it is
a person should avoid
entanglements; that person is behind and going through a bad situation; and if at home they
if someone is sick; bring him/her
the doctor quickly; Because he has the handwriting of a dead person in his, if he hasn't already.
there was; if you have to do it
a trip; be careful, because it has bad handwriting.
Basic Points according to José Roche:
Bad luck.
Contradictions.
Suspicious.
Try not to get upset and even less with another person.
Be careful not to be bitten by a dog or another animal.
Do your best not to board during that time.
Do not be violent, lest I end up in the hands of justice.
Avoid raising your hands to another person.
Don't keep anything from anyone, lest justice conducts a search.
Be aware with your wife or partner, avoiding a disaster.
The general characteristics of each sign, outlined in the previous chapter, and the proverbs
moral lessons and messages of
each compound odu, which are related below, interpreted by the priest
they allow you to form the

first part of the oracular message.

Okana Tonti Okana
For one the world began and for one it ends.
Announces the sudden death of three people.
You cannot catch a hippopotamus with a cast net.
The mountain has good grass and bad grass.
The bag tied well, if it turns, it doesn't come out.
The water used to wash hands, when it falls to the ground, cannot be collected.
, the land is taken.
If two pieces of iron are welded together, they cannot be separated afterwards.
Water cannot be tied with a rope.
The man's head has two opposites, the anger of the heart and the desire for love.
r.
Sometimes happiness is found in the trash.
If the right way doesn't work, do it the other way.
What you do with your head, don't undo with your feet.
Okana Tonti Eyioko
The one who puts an end to the beginning is death.
Disobedience, insubordination.
The great fire, Yemaya extinguishes it with water.
The old tragedy re-emerges.
The disease arrives the same by land as by sea.
He who does wrong and does right, does it for himself.
Be content with what God gives you.
No matter how much you disguise yourself, death recognizes you.
Okana Tonti Ogunda

Revolution. Blood from the mouth, nose, or anus.

The candle does not melt the chain but it does melt the iron.
Black fades and white gets dirty.
The stars have to eat.
Your dead enemy is still your enemy.
War only produces destruction.
If you are going to cut grass, sharpen the machete.
While the axe goes and comes, the stick rests.
The final triumph belongs to God.
Okana Tonti Iroso

When in Rome, do as the Romans do.

In the land of the one-eyed, close one eye and throw.
The one who is of peace deceives the enemy.
He who perseveres triumphs.
He who repairs the damage he caused mitigates his fault.
(1-5) Okana Tonti Oshe

Stagnant water does not turn the mill, sick blood produces death.
Envy and betrayal.
He went for wool and came home shorn.
The chameleon pays by eating.
The river never lags behind, it moves forward.
He who does not want responsibilities should not start a family.
Those who eat at your same table will be the ones to stain you.
The stains that people put on you are indelible.
Gossip killed affection out of envy.
Okana Tonti Obara

Lies produce destruction.

Don't lose your head.
Do not underestimate the small one.
On the street, luck and misfortune have someone to take care of them.
There is a dead person standing, take care of him.
What you start, finish it.
He who loses his head, gets lost.
Okana Tonti Odi

The echo of the conversation can be our destruction.

Each one, with their own.
He who does not go by the known path, retreats and finds the others closed.
Large body of water that feeds a small stream.
No matter how large the ship is, the sea always rocks it.
He who does not follow his course does not find his luck.
You can live without rum, but not without water.
The sins of the body are the regrets of the mind.
(1-8) Okana Tonti Eyeunle

Fortunately, he is ignorant; poor him when his senses open.

What is known, is not asked.
Look, listen and be quiet.
In the world, if there are no good people, there are no bad ones.
Good and evil are twins.
Ignorance must be paid dearly.
Every end has a beginning, every beginning has an end.
If you don't know what you have, value it and you could charge double.
(1-9) Okana Tonti Osa

The death of one is the life of another.

They leave one by one and from the best.
One plays the fool for good and for bad.
With the truth, one wins, even if the enemy wants to take it away.
The wind that takes us is the wind that brings us.
(1-10) OKana Tonti Ofun

Position is lost due to stubbornness.

Give food to the beggar, even if he has nothing to pay.
If you don't look at your house, you can't look at the others.
Even if I am not in the world, may my mother's blessing reach me.
The last will be first.
Cunning can displace wisdom.
Okana Tonti Ojuani

Where the truth is uncovered, the lie is discovered.

What has a beginning, has an end.
The machete comes and takes the head of the corn that challenged it.
The clay world never falls to the ground without ceasing to exist.
Do things well so that you don't have to redo them.
The cracked jar, if not repaired, keeps leaking water.
A bad beginning produces a bad ending.
What is acquired through trickery is lost through trickery.
(1-12) Okana Tonti (M)Eyila

The troublemaker is always starting.

Yesterday I was wonderful, today I am a shadow of my former self.
The more one has, the more one wants.
When one governor leaves, another sits down.
Falsehood and wickedness unite with slander.
Being flashy does not lead to a good outcome.
Okana Tonti Metanla

What destroys man the most is illness.

The song of the hoe turns the hillside into food.
When a woman takes a hoe, the man cannot take her place.
It is baptized above and respected below.
He who does wrong will have wrong for himself.
The flesh of the elephant rots just like that of the leopard.
Okana Tonti Merinla
The one who gets stung, is because they eat chili.
Play dead to see the burial they give you.
From above, the same comes good as well as bad.
He who looks down does not receive blessings.
If God does not will it, nothing begins.
Okana Tonti Marunla

Man proposes and God disposes.

The food enters with a good smell and comes out stinking.
Gunpowder saves and gunpowder kills.
Those who think they are indispensable are replaced.
A man does not undo what cost him so much to create.
Okana Tonti Merindilogun

Revenge is man's justice. Justice is God's justice.

Shake it down that has the sugar below.
All the birds eat rice and the totí carries the blame.
He who kills for love kills for pleasure.
The disease knows neither good nor bad.
Eyioko Tonti Okana

Destruction does not produce restructuring.

Luck comes and it must be taken advantage of (the three lost fortunes).
The life of the dead is in the memory of Ifa.
Destroying does not save the time it took to build.
What is easily destroyed is hard to rebuild.
What you can do today with little, tomorrow will cost you.
Everything begins from nothing.
Eyioko Tonti Eyioko
Death never returns from hunting without bringing the prey.
Do not underestimate the wisdom of others.
Death produces life.
When Iku(_) is hungry, he is not selective.
What does not end does not begin.
Life is sustained by death and death by life.
Dead to the hole and the living to the chicken.
To live is to die, and one must die to live.
Arrow between siblings.
Death never dies.
Curiosity brings misfortune.
Eyioko Tonti Ogunda

War produces death.

A man destroys but another builds.
Those who were at the front where they were once at the back do not want to respect it.
The ear that hears all languages disturbs his head.
Never does argument triumph over reason.
The best weapon is still the tongue.
Eyioko Tonti Iroso

He who keeps his eyes closed does not live reality.

Always have good manners even when collecting debts.
He who doubts has no security.
Evil begets evil.
The night does not allow the day to rest.
The dream of the night is not the reality of tomorrow.
No matter how much we close our eyes, reality does not disappear.
Death is in its house and is hungry.
Eyioko Tonti Oshe
The sick person has their clothes packed for the final journey.
Revolution for a saint, one must seek the right guardian angel.
We came to this world one by one and one by one, we have to leave.
We have nothing in common with each other.
His health brings him life, neglect of it brings him death.
The blood trapped in you is your life, take care of it.
The caged bird does not learn to fly.
Eyioko Tonti Obara

The conversation that does not produce action is like silence.

A handsome man tames another handsome man.
The horse only understands its master. The horse and the ox are only understood by their master.
The principle is not a principle until it begins.
Eyioko Tonti Odi

Every beginning comes to an end to start anew.

The world was bad and God sent the law to fix it.
He who listens and complies with the law solves his problem.
He who does evil does not receive good.
Always tell the truth so that luck is on your side.
To be born, one must die.
Eyioko Tonti Eyeunle

What you get here, stays here.

What is missing is resolved in the meeting.
The hollow heads are territories of evil.
The people of this world do not mingle with those of the other.
What was lost a long time ago will reappear.
No matter how much we know, there is always some knowledge we lack.
Nothing you do in the city will be beneficial to you.
In the eyes of the young, the flame burns, and in the eyes of the old, the light shines.
Things never go back to being the same.
Eyioko Tonti Osa

Death is what makes us fly.

Revolution at home and stumbles in the street.
The vain person wants to be a dried fig before having been a ripe fig.
An old man does not mock himself.
Only by the wind do life and death travel alike.
The Tonti Ofun

The curse does not prevent birth.

Sick that does not die and good that dies.
The notice given by a minor is sometimes taken as a desperate measure.
When the oti (drink) spills is when one realizes where they should have had it.
From darkness comes light, death produces new life.
He whom a man curses, God blesses.
Sickness and death come as a curse, do not curse.
Eyioko Tonti Ojuani

He who hunts without reason wastes life.

He who dirties me cannot clean me.
The good one is gone, and the bad one is gone.
Sometimes the illness is called noncompliance.
Olori saves, Olori loses.
What you waste today you will have to look for tomorrow.
He who is ungrateful today will receive nothing tomorrow.
Eyioko Tonti (M) Eyila
The candle only lives from what it consumes.
A town sinks because of bad advice.
If those in his house do not consider him, the neighbors certainly will not.
Don't be sure where you are going.
Free from blame and punishment.
The troublemaker creates his own end.
He who sets fire is consumed by his own flames.
Eyioko Tonti Metanla

Infections can be avoided, death from infections cannot.

The eye of God watches you when you do wrong.
The harm you do to others comes back to you through their hands.
He who believes that an enemy is weak is like the one who believes that a spark does not make fire.
game.
When it rains, the birds of the field do not sing.
The road says nothing to anyone about the struggles endured by those who passed through.
stars.
The tormentor makes their victim unyielding.
Old wounds that open.
When one does not reason, the whim deceives oneself.
Eyioko Tonti Merinla

Pay the just for the sinners.

It's better to eat little every day than a lot all at once.
The boat sets out on its journey but returns like the waves to the shore.
Death, just like life, is a matter of God.
Eyioko Tonti Marunla

Death is the only one that robs us of knowledge.

Everything can die, except the wisdom that is passed on.
Before dying, the one who does not teach vomits everything they know.
Wisdom cannot be left as an inheritance, it must be shared while alive.
He who boasts of his knowledge to humiliate is unjust even to himself.
same.
The old man does not humiliate himself for receiving knowledge from a young person.
This is the Tonti Merindilogun

The king always abdicates before death.

Although you are a king, consider the one who is condemned.
There are those who place their heart where there is interest.
Stubborn thing, lost thing.
He who is without sin, let him cast the first stone.
Ogunda Tonti Okana
A broken cup can never be repaired.
He runs and doesn't know why.
Saint Thomas, see to believe.
Do not affirm what you do not see.
People eat and don't know why.
When the cast net is used, the fish falls into the trap.
Ogunda Tonti Eyioko

The war of tongues can end with heads.

Talks about war for money.
To live on illusions, to die of disillusionment.
The man who has not faced adversity is the most unfortunate.
Death is present in every discussion.
(3-3) Ogunda Tonti Ogunda

War calls for war.

Birth of the autopsy.
Two people are fighting for the same thing.
You are neither meat nor fish.
If the machete goes to the field, with or without an edge, the grass will return to the house.
If Elegua's tail is raised, no bun will remain unharmed.
The cut and transplanted branch reproduces similarly to its original trunk.
Knowing how to wait is wise.
The sky is immense, but no grass grows in it.
Life will not be good for the babalawo when the white heron lays the eggs.
blacks.
The tree that finds iron does not have a good birth.
The hunter's wife screams for no reason when the arrow hits the target.
The knife that reaches old age does not even cut the stalk of the corn.
The food of the knife is meat; if it does not cut meat, it gets rusty.
Ogunda Tonti Iroso

One conquers two, to fall upon one.

Not because he is old, skin.
Mockery is paid back with mockery.
When the rooster crows, the lazy man grumbles.
Don't pay for a plate you didn't break.
The trap is paid for with blood.
(3-5) Ogunda Tonti Oshe

Violence spills blood.

Family discussion.
Man proposes and God disposes.
The important thing is to speak without mistakes.
Curiosity gave birth to blood.
A three-day friend does not get to see your depths.
Nausea and vomiting after eating the candy.
The counsel of the deities are holy words.
The troublemaker attracts justice.
The ungrateful person does not deserve a favor.
The knife cuts and tears, the blood runs.
(3-6) Ogunda Tonti Obara

To foolish words, deaf ears; pay attention to good advice.

You love like the rooster.
There is no Lazarus without charity.
The big one is worth the same as the small one.
To the one who doesn't want broth, three cups are given.
He who bets on a rooster's leg has his money in the air.
Where discord enters, luck exits.
No excuses your faults with those of others.
(3-7) Ogunda Tonti Odi
The knife destroys its own house and thinks it destroys the other's.
Marks betrayal.
Prepare a rope for your neck.
A project could have become a reality, if it weren't for the cowardice that
he had the lips of the one sealed
I was thinking about it.
Nothing tires you if the desire is strong.
What you can't eat, let someone else eat it.
When the rooster crows, it warns of something.
People from outside in your house will steal your tranquility.
The Babalawo does not sit on a chair without a back.
What is known is not asked.
Ogunda Tonti Eyeunle
If a slave dies, only his mother mourns him. If a free man dies, everyone...
undo it comments; this is
the unjust law of men.
With God's help, everything is overcome.
Because of the jar, the grave opens.
Eye of fire, adultery of the heart.
Love your wife, but do not trust her.
Dog discovers the master.
Ogunda Tonti Osa

Olofin(_) makes the difference.

The snake knows where it dawns, but not where it dusk, but wherever she is found.
in their food and so
I have to find it myself.
As long as the world is as it is, the tiñosa does not eat grass.
The misunderstanding of life leads to dissatisfaction.
The saint is the being that never falls. Olorun(_) always speaks upright.
Not all things can be fixed with iron.
Speaking without discussion clarifies many things.
(3-10) Ogunda Tonti Ofun

Each person is as Obatala(_) made them, but they become as they make themselves.
The snake does not measure its shadow with that of the rainbow.
Who tells themselves to run ends up walking.
Getting up early doesn't make the dawn arrive any sooner.
He who does not implement his plans does not enjoy their benefits.
(3-11) Ogunda Tonti Ojuani
The man who knows does not speak, the one who speaks does not know.
Dress me slowly because I am in a hurry.
If I tie the cow, I do not tie the calf; if I remove the fence, it is free.
the road.
What you waste takes more effort to regain.
Don't get involved in what doesn't concern you and don't take it personally.
War does not produce profits.
He who uses the tongue as a sword loses both the tongue and the war.
(3-12) Ogunda Tonti (M)Eyila
In the house of the blacksmith, a wooden knife.
A full dog happily licks itself.
If the dog is good, it takes care well.
The well-buried nail is difficult to pull out.
Do not abuse the invalid who has the illness.
The red-skinned ones are like gunpowder to you.
Bad advice is not paid attention to, good advice becomes law.
He who threatens declares war.
Ogunda Tonti Metanla

Only the surgeon knows us from the inside.

If you provoke me, I will kill you.
The shooter does not need to get angry, his spear will always do more damage than his fury.
You pay for someone else's fault.
He who has a store must attend to it, if not, sell it.
Pride sickens the mind.
Ogunda Tonti Merinla

It is better for the rooster's blood to run than ours.

A dog's dream never comes to anything.
A tree that is pruned, sprouts again.
An older person who wants to understand or learn does not have to go crazy.
He who knows how to flatter, knows how to slander.
In the house there is peace, in the street there is war.
Ogunda Tonti Marunla
What cannot be remedied, forgetting it is the best.
God squeezes, but does not drown.
He who does not listen to advice will not reach old age.
Be content with what you have.
The one who commits suicide goes back and, upon returning, goes through the same mishaps.
Do not sacrifice another to eliminate an enemy.
Ogunda Tonti Merindilogun

He who entrusted his secret to another became his slave.

He who imitates fails.
Discretion, the most valuable trait in a man.
There goes whoever picks up what another throws away.
Gratitude filled the good one with blood.
At home, he is the first to leave and the last to return.
The wise Arab sits at his door and sees the corpse of his enemy pass by.
Damage for damage, it hurts.
He who kills with iron, dies by iron.
Iroso Tonti Okana
The father loves his children so much that he puts out their eyes.
Do not deceive those who do not know.
A word given, a word pledged.
He who is a friend of the house dog, who knows everything, is not discovered.
What is imagined is true, do not disclose it.
Whim produces loss.
What is lost, if searched for well, is found.
Iroso Tonti Eyioko
We are born through a hole, we breathe and eat through a hole, and in the end we leave through a hole.
make a hole.
Death needs the box and the candle.
Whoever gets stung by the scorpion should look for a shovel and a hoe.
The consultant must die, the doctor is mortal, and the magician should not live for himself.
always.
We eat from the earth and live on it, to then nourish it.
The only thing that makes us reincarnate is dying.
(4-3) Iroso Tonti Ogunda
He who looks through a hole can have his eye gouged out.
The law of the funnel, wide for you and narrow for others.
Stubbornness produces tragedy.
He who is blind cannot thread a needle.
No matter how much you look, you cannot see what is behind the wall.
Curiosity doesn't teach us anything.
The blind cannot go to war.
War is what nourishes death.
(4-4) Iroso Tonti Iroso
There are those who gouge out an eye to see another blind person.
If a bird wants to peck the pringamoza, it should arm itself with a steel beak.
When the eagle lives, the free canary does not achieve the name of oba (king).
The sturdy hammer marks the floor with its head.
The fire goes out, the sun sets, but the red of the parrot's tail does not.
never turn off.
Without obstacles, there is no success.
He who does not take care of his possessions will have them stolen.
With closed eyes, one cannot move forward.
There is no worse blind person than the one who does not want to see.
The babalawo and the olorisha, if not consulted, are unaware of their destiny.
Iroso Tonti Oshe

A ruined pig breaks the pen and all escape.

One man saves a village.
The dead is wandering around looking for someone to catch.
It has to rain a lot for the river to overflow its banks.
He who hides stolen loot bears the guilt of the theft.
(4-6) Iroso Tonti Obara

Money brings tragedy from theft.

It points to tragedy.
The cat walks on the fence, the man on the ground.
A shrimp that falls asleep is swept away by the current.
Lies are like water in a broken jug.
(4-7) Iroso Tonti Odi

Blind love is lost when the eyes are opened.

The hand is short and doesn't reach down.
In the kingdom of love, some love and others are loved, happiness is being able to be.
the two things.
The slugs for the ebo must not be taken far from the gods.
If we did not see the present yesterday, we will not see the tomorrow today.
Set goals that are in line with your skills and possibilities.
(4-8) Iroso Tonti Eyeunle

He who perseveres triumphs.

He who was born to be a head should not remain a tail.
Every sacrifice will be rewarded.
The cheap costs dear.
The only thing a man must not lose is his head.
Sometimes losing means winning.
The pine that grows too much dries up.
Little guava blows and eats.
(4-9) Iroso Tonti Osa
The one who is watched, is not good.
Look for the evil in your house.
A king is coming who can take the crown away.
What is well written, cannot be erased.
If you don't open your eyes wide, you won't find stability.
There is no bad that comes without good.
(4-10) Iroso Tonti Ofun

There are hidden traps.

The sick one has already healed and the healthy one can become sick.
Put a chain on the dog so it can drag it.
Look closely, what seems may not be, and what is may surprise.
The mouse is caught in a mousetrap, get ready.
Iroso Tonti Ojuani

One foot in prison and the other at home.

Raise crows and they will pluck out your eyes.
He who takes on too much, accomplishes little.
He who sows is sure of his harvest.
We catch a cheater faster than a lame person.
(4-12) Iroso Tonti (M)Eyila
The one who feels the heat and does not see the fire gets burned.
The vain woman is like a golden nose on the tongue of elenu.
If the boiler overflows, the water puts out the flame.
Those who insist on making an impossible dream come true fail.
He who wants to make himself noticed is wasting time with the blind.
Iroso Tonti Metanla
He who does not take care of himself does not know his grandchildren.
The more he looks, the less he sees.
Effort conquers mountains.
The river brings us wealth and life.
Iroso Tonti Merinla

Looking up paralyzes us, looking ahead mobilizes us.

Do not take what is not yours.
The one who steals does not enjoy their wrongdoing.
No matter how much we acquire in life, in the final journey we take no luggage.
I.
The rich may arrive by oversight and the poor may arrive by their efforts.
rich.
Iroso Tonti Marunla

He who is unaware of his limitations oversteps and fails.

Do not get involved in things you do not know.
There are things one is not born for, and if they are done, they undo us.
What is done by force is destroyed by force.
Iroso Tonti Merindilogun
He who considers himself the most powerful and despises another may one day need that person.
There is a tie.
Hunger is a bad advisor.
Take care of what is yours so you don’t lose it.
Advice is of no use to the deaf, give them examples.
(5-1) Oshe Tonti Okana
From traps and accidents, death is born.
More woman than mother.
The efficient demands efficiency.
Their sorrows are their secrets.
Favor granted, favor screwed.
(5-2) Oshe Tonti Eyioko

Money brings tragedy.

Fortune comes through a deceased relative.
Saints arrive for the family.
Drum that doesn't eat, drum that doesn't play.
Food is the arrow of the blood.
We are all born bleeding.
Everything that is born dies.
There is no dawn without dusk.
If God does not want it, there is no death.
(5-3) Oshe Tonti Ogunda

Only the knife knows what is in the heart of the yam.

What you throw away out of disgust, do not pick it up again.
The knife itself cannot be cleaned.
To win, you have to lose.
A lonely hen, for its tail.
One is not given the machete if one is not going to war.
Weapons have no peace with anyone.
Violence produces nothing.
Oshe Tonti Iroso
If water does not fall, corn does not grow.
The freshwater fish cannot go into saltwater.
He who has a hole in his pocket does not know where his money goes.
He who calls for death will find it.
Greed is a sin.
He who complains resolves nothing.
No more than I can swallow.
We know when and how we leave, but we do not know when and how we return.
The gap feeds on waste.
Oshe Tonti Oshe

Blood that runs through the veins.

The needles lead the thread.
I do it alone, I make it alone.
The roasted yam said to the man: 'If you are going to eat me, then the iku will come to eat afterwards.'
you.
If the güiro of Osain moves, the illness will go away.
Yam is not piled up, but when eaten, everything is piled up.
The palm tree believes that having some fronds gives it the right to consider itself a king.
A fish cannot insult the caiman without the danger of death.
Like father, like son.
There is no tomorrow that does not turn into yesterday.
Consent is joy for the son of the rich.
Too much sweetness is cloying.
Losing is winning.
Needle knows what it sews and thimble knows what it pushes.
No one claims to be a relative of yours without money, but when you are rich, they acclaim you.
to the father.
Freedom is the most precious condition for man.
Talk about syphilis.
He who is well tied finds it hard to let go.
(5-6) Oshe Tonti Obara
One thing the drunk thinks and another the storekeeper thinks.
His tongue is his misfortune.
He who eats sweet speaks sweet.
Blood is the fuel of the body.
The night for sleeping, the day for working.
Focus on your own and then on others.
The son who does not make his parents happy is like the thorn of
mount
Not all things are good to eat, but not all are good to talk about.
(5-7) Oshe Tonti Odi

He who owes and pays is free.

Revenge is sweet but produces bitterness.
He who calls on money too much has his burial paid for.
The only one who looks inside us is the doctor.
A man's word is his best guarantee.
Vices infect the blood.
Clear water gets murky if the bottom is stirred up.
(5-8) Oshe Tonti Eyeunle

A bad mind brings us misfortunes.

No one knows what they have until they lose it.
The axe and the knife are not good friends.
The flowing river does not stagnate.
Arteries and veins are the rivers and streams of the body.
The blood feeds the brain.
The palate is part of the head.
The parrot's feather is the crown of the king.
Pride overrides humility.
The difference between the king and the subject is the crown.
If the head does not seek a hat, when it finds one, there will be.
hat but no head.
The head commands the body, the blood moves it.
He who laughs last, laughs best.
(5-9) Oshe Tonti Osa

A good son has the blessing of God and his mother.

No one can sympathize like a mother.
One hand washes the other and both wash the face.
An ailment that has no remedy.
Skill is better than strength.
Only the creator of life has the right to take it away.
Blood is thicker than water.
(5-10) Oshe Tonti Ofun

Stomach pain, twisted gut.

Asking saves a man from mistakes; he who does not ask gets into trouble.
slogans.
The meanest pig saved the others.
The crystal in the brass trash can looks like a diamond.
He who has the ability to create has the ability to
destroy
(5-11) Oshe Tonti Ojuani
When the river overflows its banks, it destroys; when blood spills from the body
it kills us.
Out of sight, out of mind.
Just believe in yourself and that you are worth more than anyone.
The one who deceives the most, deceives himself.
He who is watched does not escape.
One day we win and another we lose.
One day for the dove and another for the hunter.
Justice is relentless.
The dog that digs for eggs keeps eating even if you burn its snout.
eggs.
Oshe Tonti (M)Eyila

A hot head makes the blood boil.

He who thinks he can deceive God deceives himself.
The battle has arrived, the battle has returned, if the man
pacts with death do not return anymore.
Ogun charges for work.
A cool head and a kind heart achieve desires.
Oshe Tonti Metanla

The illness does not cause harm if we tackle it in time.

When the mouth becomes bitter, it is because the boiler is dirty.
You are what you eat.
Leprosy is a product of the blood.
If the disease did not exist, the doctor would not eat.
(5-14) Oshe Tonti Merinla
A wise person does not tell a friend anything about himself.
Against all their intimate secrets, they will be revealed in the first fight they have.
n.
Don't wear your heart on your sleeves.
Sweetness walks with bitterness.
The wisdom of God is infinite.
Heaven confirms what you do.
The poor have no enemies, everyone wants to be friends with the rich.
Everything sweet has its point; if it goes over, it becomes cloying.
(5-15) Oshe Tonti Marunla
A cat without claws doesn't draw blood.
Where the heart is king, its order cannot be disobeyed.
Obatala commands the sun to rise, and it cannot rebel.
Children are the blessing of a home.
Respect is for both adults and children.
Respect for the mother is respect for oneself.
The cat is a thief by nature.
Patience has its limits.
Things are done at the right moment.
He who crushes the egg always remains stained.
Where his head takes him, there he will be.
The harm done to him will turn into good.
The canoe without the paddles does not reach its destination.
Oshe Tonti Merindilogun

When the wise man loses his wisdom, he is a poor man.

Evil turns into good.
When the right path is chosen, one reaches the goal.
False testimony is the worst of betrayals.
The disease attacks the blood.
At the king's call, all come.
Wars with women are bad.
Sensitivity is a virtue of humans.
(6-1) Obara Tonti Okana

Whim is the ruin of everyone.

Death by betrayal.
The results are always seen at the end.
No one can conquer nature.
Only water falls from the sky and gives us a cold.
The corners are the crossroads where both the good and the bad meet.
bad.
(6-2) Obara Tonti Eyioko

Death enjoys the same both the fat and the thin.
The servant wants to impose himself on the master.
You cannot have lunch without having breakfast.
Shoemaker, stick to your last.
You love money more than your life.
No matter how much you acquire in the world, in the end, you leave naked.
(6-3) Obara Tonti Ogunda

Words spark fire and the flame burns.

If you don't want broth, have three cups.
The one who has it inside is the one who moves.
He who doesn't do it at the beginning, searches and searches again.
The mountain was destroyed by believing itself to be powerful.
The higher you are, the harder the fall.
(6-4) Obara Tonti Iroso

Greater shame (atiyuawa).

There is one virtue, but there are many evils.
The patient has no cure.
The king loses his crown.
Be careful of embarrassments they want to make you go through.
The king can be crowned only once.
No king becomes a subject.
(6-5) Obara Tonti Oshe

Outwards, towards the yard, what harms you.

First tease and then insult.
He started as an apprentice and wants to be a master.
The tongue that eats salt cannot spit sweetness.
Uncontrolled talking and immature plans cause pain in the shins.
A quiet tongue makes a wise head.
What is thrown away is not picked up.
The one who is thrown out of a place finds the best place to stay.
(6-6) Obara Tonti Obara

Flies don't enter a closed mouth.

He who speaks a lot, errs a lot.
Talking prevents listening.
What is seen is not spoken.
He who encompasses much, tightens little.
He who gives what he has, is left asking.
Everything you have too much of today will be lacking tomorrow.
The warehouseman who does not collect his merchandise has no profits.
The merchant has to price another.
As much as you have, that is what you are worth; if you have nothing, you are worth nothing.
The king does not lie.
He who knows does not die like he who does not know.
He who does not listen to advice does not reach old age.
The happiness in a poor person's home lasts little.
There is no language that was spoken that God did not punish.
The poor become rich and vice versa.
He who talks too much is in danger.
Lies do not produce dividends.
He who speaks a lot condemns himself.
The fish dies by the mouth.
Secrets, secrets they are.
Obara Tonti Odi

The dog has four legs and takes just one path.
Bribery is born when one seeks position.
The mouse does not kill the cat.
Evil turns into good.
Two things that are not contiguous will hardly match.
Where some are bought, the intent is to bring down the others.
Do not leave the road for the path.
(6-8) Obara Tonti Eyeunle
Ear does not go through head.
Respect brings respect.
The walls have ears.
The big one should not eat from the hands of the small one.
A person who does not want to inherit the bad, who does not procreate it.
Respect your elders.
Trade brings people together and divides men.
Obara Tonti Osa

You are not crazy, but you are acting crazy.

Discredit closes deals.
The boat that is not tied up drifts away.
The cyclone leaves a gap in its wake.
The lie comes to light.
(6-10) Obara Tonti Ofun

Take away what you bring.

One takes a laxative and another is operated on.
Greed and envy only produce war.
A promise is a debt.
In the darkness, they find the one who speaks.
Fear and respect are two very different things, distinguish them.
Curses with blessings are removed.
Obara Tonti Ojuani
He who does not benefit from his efforts does not know how to work.
Do not be a slave to envy.
The only food of envy is destruction.
He who does not retain his earnings does not enjoy them.
Deceit and lies put us before a judge.
The boastful is spoken of both well and poorly.
(6-12) Obara Tonti (M)Eyila
From failure to failure for being rebellious.
God condemns incest.
A destination that is lost is never found.
He who kills with the tongue dies without the tongue.
The bad strategy defeats us.
(6-13) Obara Tonti Metanla

The marks of smallpox never fade.

There is no divine justice on earth.
If bad reputation precedes you, you will have trouble on your journey.
Your lie today may be your truth tomorrow.
The dwarf does not win his war against the giant.
The misfortune of the poor can be the misfortune of the rich.
Only the leopard has spots.
(6-14) Obara Tonti Merinla

The sun rises for everyone.

In the world, do not strive for what you do not deserve.
The head becomes disturbed when greed touches it.
What God gives, He also takes away.
Competition can bring us victory or failure.
The man carries two bags: one for winning and one for losing.
(6-15) Obara Tonti Marunla

Mirages are not reality.

War is coming to the city.
No one can be a judge and a party.
Only the sky knows the truth.
You can fool some people some of the time, but you can't fool all the people all the time.
sometimes.
(6-16) Obara Tonti Merindilogun

When the truth arrives, the lie bows its head.

God is not heard, but His sentence is known.
Respect to be respected.
The sick man cannot trade.
(7-1) Odi Tonti Okana
What is manufactured cannot be destroyed by the one who manufactured it.
The rich envy the happiness of the poor.
You can't dance in the house of the spinning top.
The sick person, when they cannot be cured, can be killed.
While I haven't harmed you, either.
A good son is better than a treasure.
The man who builds is intelligent; if he destroys his work, he is an ignorant.
We all know the day of our birth, but no one knows the day of their death.
(7-2) Odi Tonti Eyioko

One dies when their time comes, no one dies on the eve.
Anyone who finds beauty and does not look at it will soon realize that it is fading.
ego.
The fog governs the world, but obscures the view.
Beauty attracts all kinds of happiness.
Who can kill us? God and the orishas.
The dog that has a bone in its mouth cannot howl or bark.
Where a dog pees, his brother also pees.
The small becomes big if it persists.
Wealth comes and commerce is born.
Death cannot scare life, for this is its end.
The end is the conclusion of every beginning.
The one who sacrifices the most is the mother.
Mothers bear both straight and hunchbacked.
Morality is the greatest virtue of the human being.
Among three, someone may always be unnecessary.
The sick person heals where Olofin made all of nature give birth.
When two people do things wrong, a third person suffers.
(7-3) Odi Tonti Ogunda

Adultery causes war.

Offenses do not create love.
Debt with the dead is bad food.
Those who watch over, do not escape.
What you cannot eat, let others eat it.
He who fights someone else's war loses his peace.
Do not desire what does not rightfully belong to you.
When the anchor is thrown, the boat stops.
He who mistreats someone else's child mistreats his own.
Odi Tonti Iroso
The spoon is the one that knows what is at the bottom of the pot.
A person, for taking out someone else's eyes, takes out their own.
With my own hands I made myself king.
He who is not in love does not know what love is.
Sleep is the food that Olorun gives to man.
One is the best guardian of their business.
Good help is received by those who help themselves.
Fighting for oneself is the best medicine.
Our choice before birth is our experience in life.
All that glitters is not gold.
The unwillingness to see cannot stop time.
The jícara falls into the water and never goes to the bottom.
Odi Tonti Oshe

Acquitted for lack of evidence.

If a loved one throws me out, I look for another.
The river carries away the adult when it does not know its weight.
Don't count your chickens before they hatch.
Parasitic humans are worse than human parasites.
The parasites of the earth do no harm, humans do.
A chicken with a rotten butt does not lay eggs.
(7-6) Odi Tonti Obara

Peony doesn't know if she turns dark or red.

It marks the birth of marriage.
Marriage is a palace with two doors, the main one and the false one.
Don't leave the path for the trail.
The fastest and safest way is the straight path.
Odi Tonti Odi

Do not stray from your habits.

A river cannot wage war against another river.
No matter how strongly the wind speaks to the palm leaves, the grass that grows
he does not fear at the bottom of this.
A tiger does not eat a dog locked in an iron cage.
The fly is interested in corpses, but no living person can pass as dead to
a fly.
If you are not addicted, someone else is because of you.
He who corrupts another brings evil into his house.
He who slanders another lowers his own prestige.
The fruit of love is children.
Brain weaknesses produce morbidity.
The white ants tried, but could not devour the rocks.
One can regret their mistakes or previous actions, but they have to be
bear the consequences.
With which butt does the cockroach sit.
No one has ever heard of someone being rejected in the heavens.
He who has a glass roof cannot throw stones.
The secret between two is not a secret.
Odi Tonti Eyeunle
The deaf person does not keep the rhythm.
Don't go back to what you had.
The voice of Edibe carries all the ibodu of Ifa.
There is no pregnant woman who cannot give birth to a babalawo.
If a father has forgotten a son, no matter how long it takes, the son still
can plead with the father.
If a mother gives birth, a son can be reborn from her son.
Orula said to bring heaven to earth and earth to heaven.
Emotion overrides reason.
Dreams can turn into nightmares.
Odi Tonti Osa
Stretch out your hand as far as it goes.
The head of a corpse cannot heal.
Stretch your feet to where the sheet reaches.
What has gone, returns.
Two leopards cannot bite each other on the head.
Heal me and there will be a big reward.
Lying on a small mat is worth more than lying on the ground.
Yesterday was yesterday, tomorrow will be tomorrow, but today drink and eat.
Bibijagua carries what it can.
An eye for an eye and a tooth for a tooth.
The elders teach the younger ones, the younger ones save the elders.
The weather vane that the wind moves, moves, but does not fall.
Odi Tonti Ofun

Birth is easy, but living is what is difficult.

The farther away, the better.
The one who gets lost is because they do not want to see their path.
He who lives in the fog does not know his neighbor unless they speak.
The night is the mother of the day; from darkness, light is born.
When the mind darkens, man loses his destiny.
Odi Tonti Ojuani

The only thing a man cannot waste is himself.

You only remember Santa Bárbara when it thunders.
A word of encouragement uplifts a man.
You know for others, but nothing for yourself.
(7-12) Odi Tonti (M)Eyila

The discussions are of bad omen.

The sick person is not told that they are cured and saved.
He who dies for his own pleasure, death tastes like glory.
He is applying himself in his work.
They are monitoring things from the other world.
The dead see everything.
The union of all, the one who separates dies and is not mourned.
Odi Tonti Metanla

The body only rots when it dies.

The earth rots but does not die.
There is no divine justice on earth.
The bat lives, lies face down; its son Adam lies face down, pe
or is Aye (the earth) if
lying face down his stomach will suffocate his neck.
He who applauds the actions of a wicked person is of the same ilk.
To live in peace, it is more necessary to hide merits than defects.
This is where the rooster wanted to be a general and the goat wanted to be a king.
Love Tonti Merinla
All the body sleeps, except for the nose.
He who lives on illusions dies of disillusionment.
The body is the vehicle of the spirit, and the soul is the engine.
Mother, even if she is made of vinegar. Any father, but only one mother.
There is no worse blind person than the one who does not want to see.
Children are raised for others, not for themselves.
Odi Tonti Marunla

A mother's blessing is the cloak that covers us.

Life is like the leaves of a palm tree on the road.
The quail head will turn into an ox head in your case.
The hand you should not cut, kiss it.
(7-16) Odi Tonti Merindilogun

Misfortune is born of malice and not of fate.

- Indicates mooring and head change.
The ox, in doing a favor for the dog, ended up tied up by the jars.
Make yourself worthy of a favor and you will never have to ask for it.
A deaf dog is not useful for hunting.
If you have nothing good to say, shut up.
Eyeunle Tonti Okana

Death cannot, after eating a person's food, kill them.

The color is not in the clothing but in the skin.
The man disapproves of what he cannot accomplish.
With pride, one cannot destroy what was created with wisdom.
Whim is not the work of intelligence.
Eyeunle Tonti Eyioko

The king whom his own subjects want to dethrone with arrows.
The rainbow only occupies the stretch that God commands.
He who wishes not to be deceived should not deceive.
The head that should not go bare will find a hat seller when the m
market opens.
To do evil, there is no small man.
(8-3) Eyeunle Tonti Ogunda

When we have war with our own head, we always come out defeated.
The sheep is still wearing last year's wool, until it gets sheared if
it is good.
As long as the crocodiles live in the river, Obeyono will be eternal.
No matter how much we want to eat, not all food can be retained.
The sheep that associates with a dog eats shit because it associates with its master.
mo.
He who carries fire in his hands cannot be expected to wait.
He who commits adultery with a man's wife will always be his enemy.
Money in the world we find, and in this world we leave it.
When the jíbaro goat is alive, the skin cannot be used for drum; but when
he dies, no one hesitates in
use the skin as a drum.
Hunger makes the young an old man, a full belly makes the old man a young man.
come.
The best fortune is to have power and know how to use it.
The eye does not kill the bird, but the rifle does.
The glutton enlarges the belly and shrinks the head.
When the cause is known, one does not ask the other if they are happy.
The proud lagoon separates from the stream, as if the water were not the usual and
in both.
The goat that breaks the drum with its skin pays.
The only way to overcome intelligence is with wisdom, not with force.
Greed and tragedy are sisters.
(8-4) Eyeunle Tonti Iroso

The truth, the lie, and the impossible should not be confused.
Lies travel for twenty years and never arrive, the truth always arrives on time.
po.
The truth says it is better to reveal and die than to have to flee.
The father never denies help to the son who knows how to earn it.
If you kick your dog, others will hit it.
The eye of man goes to God in tears, but when it comes back there is rejoicing.
The poor, when they strive for a child, are striving for themselves.
Nothing borrowed can be held indefinitely, because it always has to be returned.
sorry.
He who is buried by a son is the one who truly has a son.
He who loses his father is left without protection.
He who corrects his flaws, changes his enemies.
If your head doesn't sell it, there's no one who will buy it.
The head leads to the right feet, if it is good.
In the village of the blind, the one-eyed man is king.
No matter how much they advertise it, if it doesn't work, don't buy it.
(8-5) Eyeunle Tonti Oshe
A king who walks in the world without a crown is a subject.
The spirit of the moral man does not die.
The cart does not go in front of the oxen.
One who lacks virtue is despised more than one who has a vice.
Empty houses are not home.
The parrot's feathers come from the tail but go to the heads.
(8-6) Eyeunle Tonti Obara

Tiger that eats bone, satisfaction for its throat. A delight is a smack.
The bat, with its head down, observes the way they behave.
the birds.
The greatest pain and loss is the most corrupted love.
The ideas of a good man are like a gold ingot.
The white hen does not realize that she is an old bird.
The one who must play a role in life is recognized by their birth.
The great jug never lacks a hole.
The good sun is known at dawn.
If you dress the naked and point out your favor, you have not dressed him.
The great jug cannot break itself.
Dead king, living king.
He who goes far away loses the way back.
Gold never fails the eyes of the leopard.
Eyeunle Tonti Odi

Wisdom is scattered; there is no head that can contain it all.

The trifle and the nursery were born.
The just are punished for the sinners when the judge is dishonest.
Everyone came for what God sent them for, as each mind is a world.
The true way to know nothing is to learn everything all at once.
After offering me the benefit, you leave me hanging.
After the death of one love, another is born that we think is the best.
If the crab had a head, it would walk with purpose.
He who announces the good of all may not achieve his own.
He who perseveres triumphs.
(8-8) Eyeunle Tonti Eyeunle

Two inseparable friends who separate

One king rules over his people.
I have everything and I lack everything.
The sea made a sacrifice and returned to its hollow.
God gives a beard to those who have no jaw.
Cao and owl are names of Orunmila.
Protector of the city is the name of Eshu (Elegua).
Money sits on the head, debts hang around our neck.
Not so bald that you can see the skin.
The head commands the body.
No bad thing lasts a hundred years, a doctor that assists it, and a body that resists it.
This river and the other river have a single king, the sea.
All the honors of the waters that are on the earth are not as great as
the honor of the sea.
The hand rises higher than the head, although the head is above the hands.
Divide and conquer.
Eyeunle Tonti Osa

The bad thing you did once, do not do it again.

Those who betray their friend deserve the form of a ram.
He who wishes for another's death is already dead.
The clear moonlight, like the children of God, brings clarity to all.
A tree that is born twisted will never straighten its trunk.
Two friends do not allow a third, two is company, three is a crowd.
It scares but it doesn't kill.
We close our fist to hit ourselves in the chest and show our strength.
No matter how much the enemy disguises themselves, they are always exposed with cunning.
When the father of the family dies, there is desolation in the home.
One can be more cunning than the other, but not more cunning than everyone else.
If you ate the sauce, you will eat the fish.
Not all animals are tied by the neck, there are those who are tied by the tail.
arrows.
Betrayal does not walk with intelligence, because it is discovered for being foolish.
(8-10) Eyeunle Tonti Ofun

The younger ones replace the older ones.

Young people never hear the death of the fabric and it turns into rags.
To be respected, one must first respect.
Respect begets respect.
Courtesy costs nothing; every human being is worthy of respect.
The blessing of God cannot be forced.
With moon or without moon, the Oba (king) will be recognized as he is found.
What you want, another rejects.
The man and the family are like the river and the bed. The river opens the bed and the bed...
enslaves the river.
What one found, another lost.
Neither wise nor ignorant can say that they will not find a stick in the mountain.
Among elders, there are no differences if there is mutual respect.
Eyeunle Tonti Ojuani

The mind always triumphs over bad luck.

The time for creation has come for the one who has the ability.
You are a streetlamp in the street and darkness at home.
The master killed love and sowed hatred.
To the east and to the west, my house is better.
Do not look in the street for what you have at home.
Diversity and inconsistency cause one to lose their good sense.
(8-12) Eyeunle Tonti (M)Eyila

War is won with a good strategy, but lost through force.

When a child arrives, it makes the mother cry.
Double-edged knife.
He who is asked for a match must first ask for a cigarette, otherwise they will leave with their candle.
without reward.
One must give before receiving.
I have drunk, I have eaten, sings the quail when it is full.
The one who indulges excessively loses all respect and prestige.
Give one thing and take the other.
The fire only consumes what is within its reach.
He who seeks illness finds death.
Hatred is affection.
(8-13) Eyeunle Tonti Metanla

He who has a good head takes care of his support, the body.
The body becomes corrupted but the head suffers the mishap.
If you want to help another person, do it completely.
When making a suit for a lazy person, it should be dyed black, so it doesn't show.
the dirt. (Even for a
Vague, your help must be complete.
To pass a judgment, both parties must be heard; otherwise, one gets caught in a tangle.
an injustice is committed.
The slanderer is a man with a dagger in his forehead and a whip for a tongue.
When a needle falls to a leper, he struggles to regain possession.
of her.
The only one who conquers the epidemic is the one who uses their ability and does not get infected.
(8-14) Eyeunle Tonti Merinla

Everyone came for what God commanded them, not all of us can be leaders.
The spoiled and unruly children will be picked up by the stranger.
The abikú turns the doctor into a liar when the child reaches young adulthood.
Although you may think I'm alone, I am not, because God is with me.
The great Aketa drum said it would take a long time to sound.
You are brave, you trust your strengths, but if you do not moderate your ambitions you will have a
old age just to dry your
tears.
The sponge goes happily to the bathroom, but comes out crying.
He who conceals the injury of a sane person.
The odu of Ifa are stronger than witchcraft, Ifa gives us the way to eliminate it.
a.
(8-15) Eyeunle Tonti Marunla

The head doesn't have to be big, but the capacity does.

He who has a good head has the ability to be king.
A bad mindset is what leads a man to fail in his attempts.
The large trees fall when the cyclone comes, the small ones remain afterwards like g
large.
To be a teacher, one must first be a student.
He who teaches everything he knows, creates his replacement.
Eyeunle Tonti Merindilogun
He who can do something better than he does and does not do it is the greatest of the v
yesterday.
The godmother bought a new broom.
The tongue lost its head, do not proclaim its knowledge.
While the food is not cooked, it is not taken off the fire to eat.
A hardworking man is rarely in need.
He who has his arms and does not work is the father of laziness.
The capacity of the intelligent is the sword with which they conquer their goals.
In unity there is strength.
(9-1) Part of Tonti Okana

He who starts badly, ends badly.

You eat more with your eyes than with your mouth.
Greed breaks the sack.
A bird in the hand is worth more than a hundred flying.
The eternal beginning leads to conclusions.
Stubbornness leads to nothing.
Suicide is a challenge to God.
(9-2) Title of the Work

Death enters like the wind through any crack and does not leave with the belly.
empty.
Revolution with his wife or with her husband, or with a loved one for love.
Three cards on the table.
The same thing that moves you, paralyzes you.
When the bellows deflates, the candle goes out.
The wind that gives life, gives death.
He who sows winds reaps storms.
Volatility produces mortality.
The head sees the light before the eyes.
(9-3) Part Tonti Ogunda

Tie up the boat so it doesn't sink.

Blackmail is born.
War with the living is bad, with the dead it is worse.
If you catch a big fish, you must give something to the stream.
He who sows the wind reaps the storm.
The air is our salvation, the wind our death.
The discussion is an ally of death.
He who screams a lot, cries a lot.
Do not get involved in what you don't know.
The ram, when it attacks, lowers its head, closes its eyes, and sheds its blood.
What is gained through one blackmail is lost through another blackmail.
The breeze is pleasant, the wind terrifies.
The drunk has only one price: alcohol.
He who does not respect the wind does not respect himself.
Discord destroys the home.
He who gets stubborn loses.
Cruelty begets cruelty.
(9-4) Part Tonti Iroso
What is written cannot be erased.
What is offered constitutes debt.
Look forward and backward.
In trust lies danger.
He who drinks a lot, loses a lot.
The wolf watches until the shepherd falls asleep.
The legs are the support of the body.
The ram loses its head for being stubborn.
(9-5) Part Tonti Oshe
If you do not know the law you have to live by here, you will learn in the other world.
Every person is worthy of respect.
Parents do not ask for blessings from their children.
If you don't know the rights that belong to you, you cannot claim them.
The man cannot be his own enemy.
Complicity makes him a criminal.
The enemy outside is controllable, the one inside kills.
(9-6) Part of the Tonti Obara

Two rams do not drink water from the same spring.

When two rams fight, one has to give in.
A timely retreat is worth more than a lost battle.
The breeze and the whirlwind never go hand in hand.
He who does not know his friend, does not know his enemy.
Where the captain commands, the sailor does not.
The authority has only one head.
(9-7) Part Tonti Odi

Two big-nosed people cannot kiss unless one tilts their face.
Slavery is born.
The egg that the dog cannot swallow, the chicken can peck at.
The pitcher goes so often to the well that it breaks.
He who raises another person's dog loses both the bread and the dog.
In family matters, you cannot average.
The anvil and the hammer do not strike each other because there is iron in between.
The chain turns the free into a slave.
Without a bellows, there is no forge.
(9-8) Osa Tonti Eyeunle

After frying the fat, we will check the leftover cracklings and to whom they belong.
they touch them.
Here the bad temptation is born.
Although he says it's good, it's not true.
The fly on the tiger does not frighten it.
The dancing slug never misses its home.
He knows the price of everything and the value of nothing.
He who does not look back does not recognize his enemy.
When the wind enters the head, it becomes a storm.
(9-9) Part Tonti Part
The breath of life that is inhaled at birth is the same that is exhaled at death.
His best friend is his worst enemy.
Brother kills brother.
Friend of today, enemy of tomorrow.
If your mother doesn't save you, no one will save you.
One must know how to swim and keep their clothes safe.
Tell me who you walk with, and I will tell you who you are.
Children are the pride of the mother.
I fight alone against the world. The world against me and me against the world.
The red feathers are the pride of the parrot.
The day arrived, the night arrived, and the king graduated.
Saliva prepares the tongue to speak better.
To breastfeed, you need breasts.
If you sleep well on the earth, it will reveal its secrets to you.
Life and death go hand in hand.
The man is free like the bird in the cage.
Just as the earth spins, it makes the moon spin.
When the wind blows, the great fall and the small become great.
If you do not give your blood, you will give your flesh.
In any country, I will be king.
He who goes to catch a horse should not enter a path without corn.
Birds of a feather, flock together.
He who thinks of betraying has already betrayed.
Do not seek the enemy outside your family.
When my master praises me a lot, he has me sold or wants to sell me.
At the table, both his friend and his enemy enjoy the delicacy.
(9-10) Section of Tonti Ofun

The one who imitates guarantees their failure.

He offers the path from death and buries himself in the sheath of the sword.
Take what you bring.
The monkey lost its speech due to lack of respect.
Do not do for others what you should do for yourself.
Reneging is a bearer of bad luck.
To achieve your intentions, you must take action.
In the dark, all cats are gray.
(9-11) Part Of The Face
If you cannot persist, it is better to be a follower and not a leader.
When you see a fallen person, don't hit them with your hand, but with your foot.
The one dressed in white must beware of the lard.
He fails because he talks too much.
Look at your own house before the others.
Do not work for English, all effort must have a reward.
(9-12) Part of Tonti (M)Eyila

Failed by the troublemaker, lamp of the dump.

The wind lifts the candle, the water puts it out.
Big mouth words lead to discussion.
The ship with sails, but without a captain, does not reach a safe harbor.
The chili bites the one who eats the chili.
Being stubborn will make you lose your mind.
He who creates obstacles stumbles over them.
Shame is the product of one who speaks indiscriminately.
Part Tonti Metanla
The wrong of yours is sitting in your house.
He who seeks, finds.
The plate that you broke, someone else will pay for it.
The wind is the only one that is accepted not to have a fixed destination.
Yesterday there, today here, and tomorrow where are you?
In the water yam, the roots do not hold it.
The disease moves faster than the wind.
Moving a lot does not deceive death.
Laugh and the world will laugh with you, cry and you will cry alone.
With this dead man to another place.
The sick person to the hospital, the dead to the morgue.
Epidemics travel through the air and navigate through the blood.
The disease is man's worst enemy.
(9-14) Part Tonti Merinla

His house belongs to everyone, except you.

This is where the tiger could not eat the goat.
Doing favors can make you lose your head.
What is written with ink takes effort to erase.
A babalawo's knife will cut the neck of Orumila's goat.
Skill is better than strength.
Everything that rises with pleasure falls by obligation.
Don't build castles in the air.
The root of the tree is in the ground.
(9-15) Part of Tonti Marunla

The head knows the things of our destiny, but when they arrive on earth
we show impatience.
Knowledge has value when it is applied.
The more you look, the less you see.
A king for a day is not a good ruler.
The throne of a king has only one seat.
When the outside is worth more than the inside, run and move.
(9-16) Part Tonti Merindilogun

The one who knows less is always guessing.

The rain cleans the earth, but it does not stay on the surface.
Wisdom should not be kept secret.
No matter how much you disguise yourself as wise, your ignorance always reveals you.
(10-1) Ofun Tonti Okana

What is started must be finished.

Nothing has been written about cowards.
He who cannot see whom he is giving to, gives to himself.
He who builds for love does not destroy out of hatred.
He who is stubborn learns nothing.
Experience prevents mistakes.
Life is only one, no one gets a second chance.
(10-2) The Game Tonti Eyioko

Death comes in the darkness.

As much good as you do, so will be the reward.
Orumila says not to harm another, because it harms you.
Take care of yourself before taking care of others.
First God and then the saints.
He who is not clean saves no one.
He who dresses in white is not seen by death.
The only thing that a man can be sure of is that he will be born and will die.
The eggshell is its ally against the threat of death.
Ofun Tonti Ogunda

The war of the day can be won, the one at night is lost.
If the woman leaves, luck is lost.
He who imitates fails.
Look ahead, not behind.
Socks are for the feet.
We are or we are not, halfway nobody can be.
He who divides loses.
He who gives, receives double.
The third position is always unnecessary.
(10-4) Collecting Good Thoughts

No matter how much he hides, the thief is always discovered.

Pride is paid with humiliation.
Each one has an assigned destination.
He who has a glass roof should not throw stones at the neighbor.
He who plays with fire gets burned.
No matter how much you open your eyes in the dark, you can't see anything.
The Ten Commandments

The spirits take away everything you have as a santero.

Living with a humble person refreshes the mind.
He who gives bread to someone else's dog loses the bread and loses the dog.
If the orisha give me nothing, I cannot do anything for them.
The man of this sign is left without a wife and without a mother in his home.
The inheritance of blood is the only one that is not lost.
Good blood, healthy life; bad blood, death.
Obatala is the only one capable of making a human being from two drops of blood.
(10-6) Ofun Tonti Obara

The tongue is the only muscle that never hurts, unless you bite it.
When the woman and the man are old like the dove, they have no strength to tread.
problems.
He who does not know how to count always loses.
What is spoken is first thought.
The mute person, for not speaking, does not stop thinking.
The belly that is cursed is blessed by God.
He who blessed cannot curse what he blessed.
He who asks for a lot, is granted little.
(10-7) Ofun Tonti Odi

No matter how much infidelity is hidden, it is always found out.

betrayed.
He who covers a lot holds little.
What is thrown into the sea goes to the bottom.
Flowers also grow in the swamp.
Children cannot be hidden, because they do not stop growing.
You can't cover the sun with a finger.
Birth is a mystery; to die, one just has to be alive.
You are a son and you will be a father; as you do, so they will do to you.
He who cheats has no defense when he is cheated.
(10-8) Ofun Tonti Eyeunle

The apple of discord.

There is no night without day, nor day without night.
It never rains without clearing up.
The one who curses does not have a good head.
Nothing goes from elder to elder if they know how to respect each other.
The North Pole and the South Pole are the same but are opposite.
The tail and the head are equally extreme, but they do not join.
Beginning and end are the same if we know that every beginning
it has an end and every end brings a beginning.
A bad mind is like fog, it is not seen much but can be detailed.
The stomachache is like the headache that needs to be cured.
The Ten Great Oaths

The enemy in the fog may appear as a friend.

Ofunsa(_) is like coconut, black on the outside, white on the inside.
The monkey put on the boar's skin but died like a monkey.
They all tie their tongues.
Death is like the moon, who has seen the opposite side?
The monkey dances to the tune that is played for it.
One sees, one does.
Betrayals are never done face to face.
Those who hide do so because they do nothing good.
Some are born with a star and some are born star-crossed.
(10-10) Ofun Tonti Ofun
He who does not take care of his position due to drunkenness loses it.
Loss of position or replacement.
He who steals a kitten from a cat will be accompanied by her curse.
The wind said: "I cannot kill the king, but I will blow away his hat."
Where the curse was born.
Wisdom is the most refined beauty of a person.
No one can hold the son of mystery in the mystery.
The wet soap on the head disappears, but the head remains.
Rivers dry up, but the sea never dries.
The gourd breaks its house, the iron cauldron never does.
Death is never far away or tired.
Death cannot be bribed.
Death never vomits the bodies it consumes, but it cannot digest the soul.
Death has no nose to smell and know who is rich or poor.
Death has no friends.
In front of a woman, never forget your mother.
The death of the young man is a canoe that sinks in the middle of the river; the death of the old man is
the canoe that arrives at the
shore or to the dock.
The owner of the sky and death cannot be stared at directly.
The world is a cabin on the road, death is the goal.
Death makes friends with no one.
When death comes, the truth will not accept offerings.
The sick person is so desperate that death, while waiting, falls ill.
When death is not ready to receive a man, it sends a doctor at the moment
I need it.
Fire begets ash, and he who waters the ash is pursued by the fire.
Ofun Tonti Ojuani

The maiden's treasure is the most precious thing that can be lost.
Everything that Olofin does will never let it disappear.
In the darkness, we do not see the hole through which the mouse enters.
Justice condemns anyone.
There are no eternal positions, but the safest, the fastest
he/she loses it.
No matter how much the wind blows, the sun does not lose its way.
When the leather of the seat tears, no matter how well it is stitched, it never looks the same.
ual.
Ofun Tonti (M)Eyila

The candle, even if ignored, always burns.

Coincidence does not exist.
The noise cannot scare a deaf person.
Just because it thunders a lot doesn't mean it will rain.
Arguing does not lead us to a good outcome.
Dogs bark, humans talk.
(10-13) Ofun Tonti Metanla

The rain fertilizes the earth but also floods it.

The good son is the father's treasure.
Each one with their own.
The blinders make the horse look forward.
Bread with bread is still bread.
Dawn always rises from the night.
Curses are removed by God and blessings are given only by Him.
He who does not know his father cannot love him
Ten Fourteen Tonti Merinla

Impotence is cured with medicine or witchcraft.

When two kings embark in the same boat, one of them...
Two does not reach the goal.
When the ground is unknown, one looks before stepping on it.
Women give pleasure to men but also displeasure.
A woman in love gives her life for her beloved, and when she is
spiteful kills him.
He who carries concealed weapons has intentions to use them.
(10-15) Acknowledgment of Tonti Marunla

God made light and darkness, men choose one of the two.
Green head and hollow head.
What is not good at the beginning is not good at the end.
When there is a head, the hat is not carried in the hand.
Science is studied; the ability is something you are born with.
Good heads are known by their achievements, bad ones by their failures.
God is perfect, humans are not.
Resemblance does not mean the same.
Ofun Tonti Merindilogun
The blind man explains the path to someone.
The spirit is to the body in life, as the wings are to the bird in the sky.
There is something worse than death, the fear of dying, for it does not kill.
He who is unknown knows no one.
The evil we do not know, we cannot eliminate.
He who underestimates the illness defeats himself.
He who takes care endures, he who neglects perishes.
(11-1) Ojuani Tonti Okana

The sick person who lies down is caught by death while asleep.
Indicates mortality.
One person wants to knock down the other.
He went for wool and came back shorn.
What starts badly does not end well.
He who does not give thanks suffers badly.
Ojuani Tonti Eyioko
The rich and the poor feed death equally.
He who gives food to a hungry person, gives food or nourishment to his heart.
If the wind blows, it refreshes both the good and the bad.
Due to a child's bad upbringing, one can lose a great person.
God said: "I send diseases to the world, but I also heal them."
He who comes naked cannot leave dressed.
Ojuani Tonti Ogunda
A secret between two is not a secret and is a source of discord.
One throws the stone, a people carry the blame.
Ibodun was lost because of a woman.
The flame of discord does not respect the hand that sparked it.
If a child opens a boiling pot, they cover it again because of the heat.
Flies do not enter a closed mouth.
(11-4) Ojuani Tonti Iroso

Pride nullifies reason.

He who does not love himself cannot love others.
A babalawo full of power is less powerful than an orisha.
What gets dirty is removed by washing.
Oxen without a yoke do not reach the goal.
Ojuani Tonti Oshe
When he is not in jail, they are looking for him.
He who does not listen to advice does not reach old age.
A hen with a rotten backside doesn't lay eggs.
The despised of today may be the savior of tomorrow.
Promiscuity is equal to suicide.
Indicates venereal disease.
The cage, although made of gold, is still a cage.
Ojuani Tonti Obara

He who discards what he acquires wastes his efforts.

You have bought rope for your neck.
When we have nothing to give, no one visits us, because the rats abandon.
the boat when do you think that
sinks.
He feigns death to see the funeral they give him.
If it is scratched, (_) take care of your pot.
No matter how much water is poured into a jug, if it has a hole in the bottom, it will leak out.
of.
(11-7) Ojuani Tonti Odi
The man who is unfaithful loses what he possesses.
The perfume is the spirit of the flowers.
One must do for those who do for you.
Do not offer what you cannot fulfill.
The sick go to the doctor, and the healthy go to the party.
(11-8) Ojuani Tonti Eyeunle

He who has a good friend (Elegua) does not have to take revenge.
He who eats egg does not think about the pain he caused to the hen.
He who sows winds reaps storms.
He who stagnates out of stubbornness does not receive the benefit of change.
You cannot plow the sea.
Greed breaks the sack.
Not doing the job we know deprives us of satisfaction.
(11-9) Ojuani Tonti Osa
When the wind blows, it makes the water of the great river ripple.
To avoid embarrassment, be prudent and wise like the ants.
Going to bed and getting up early contribute to a man's health and energy.
It is a disrespect to allow the ragpicker to enter a town in a loincloth.

Ojuani Tonti Ofun

God said: "Help yourself and I will help you."
Nobody knows where the heart of the yam is until it is cut.
God in heaven and I here with my knowledge; I cast out all the bad and put an end to it.
Do not put your hand where your sight does not reach.
Curiosity killed the cat.
The Face of Tonti The Face

It points out problems with justice and ingratitude.

If Obatala Ayaguna does not give the order, war will not come to the world.
The ordinary mat is never placed over the good one.
War cannot break the rock.
The eyes see that the fire cooks, but they do not see it eat.
The goat that can tear off a piece of wood cannot tear off one of iron.
ro.
Gratitude is the memory of the heart.
He who seeks evil for others, does evil for himself.
Fetching water in a basket is a futile effort.
A favor taken is a favor messed up.
Justice is fair because it is blind.
(11-12) Ojuani Tonti (M)Eyila

Promiscuity can only lead to death.

A couple of tits pull more than a cart.
A united family is a strong family.
Those who prostitute themselves do not value themselves.
There was no tongue that spoke, that God did not punish.
Ojuani Tonti Metanla

Through the door, both good and bad come in.

Indicates displeasure among priests over a woman.
If you do not heed the advice of your father and mother, the blows of the road will...
and they will be given.
Greed breaks the sack.
After so many lies, they won't even believe the truth.
Ojuani Tonti Merinla
It is not wise to follow what does not promise success.
Everyone is out to get me.
You can't tie a horse with a bunch of herbs.
The roots of Ifa are bitter and its fruits are sweet.
Listen to everyone and trust no one; consider everyone a friend, but be careful of everyone.
my enemies.
If you cannot fulfill an obligation, you must be honest.
I know how to do everything, the ebo is great by the will of Olodumare.
Only when the clusters are ripe are the coconuts separated.
(11-15) The Beauty of Happiness

Even the best scribe makes a mistake.

Obedience saves.
The dog and the lion entered into a contest; whoever is afraid should buy a dog.
Envy destroys, but justice arrives.
(11-16) Ojuani Tonti Merindilogun

To do justice, you need to have experience.

The big hen pecks at the rooster because of the hen.
The mourner suffers the loss and the bad advisors do not accompany him.
The young man hits the father in defense of the mother.
(12-1) (M)Eyila Tonti Okana

Suicide does not solve anything.

No matter how much you fish, the sea still has fish.
When one improves, they forget who helped them.
Intermittent madness, disobedience, and contempt.
Shango charges what you cannot charge.
Do not be ashamed of your situation.
Declare war on Ogun.
He who makes the law (lawyer) makes the trick.
He who signs without reading gives away his properties.
He who fights with his mother loses God's blessing.
(12-2) (M)Eyila Tonti Eyioko
No matter how much you shout, death is not frightened away.
Don't wait for the day of battle to sharpen your weapon.
Snacks are not eaten before breakfast.
It never gets dark if it’s not going to dawn.
He who wants to please everyone ends up displeasing himself.
To conquer death, one must have a good doctor.
Eyila Tonti Ogunda

Brand disease.
A warned war does not kill a soldier.
Better to prevent than to regret.
From a misfortune, happiness is born.
To overcome obstacles, you need the help of others.
One man does not make an army.
Whoever takes another man's wife should be prepared for the consequences.
Two are couples, three are groups.
The bear eats, lies down to sleep, and gets caught.
The loudmouth is like the fish, which dies because of its mouth.
If you are not going to war, do not carry the weapons.
(12-4) (M)Eyila Tonti Iroso

He who looks too much at the fire goes blind.

Don't do to others what you don't want done to you.
Respect your neighbor as yourself.
He who speaks of what he has can lose it.
Out of envy, they will try to make him a fool, a beggar, or crazy.
Before hitting someone, look at who.
Death knocks on the door of the house.
The health that is lost is hard to regain.
Other people's troubles do not concern us.
(12-5) (M)Eyila Tonti Oshe

When the blood heats up, the head burns.

Whenever it rains, it clears up.
Do not do again what you did, not all time is the same.
The drunkard loses his aim.
Food gives life as much as it gives death.
The sour does not turn sweet, but the sweet can turn sour.
He who keeps weapons finds war.
Experience proves the elders right.
(12-6) (M)Eyila Tonti Obara

Where there was fire, ashes remain.

The goat lost its head for doing favors.
The trash saved him.
Breakup between mother and daughter due to jealousy.
For having a good heart, he loses.
The hidden enemies do not know when they will attack.
His/her luck is envied.
Greed is a bad advisor.
The world cannot kill him, only God has power.
Hits teach.
(12-7) (M)Eyila Tonti Odi

Infidelity can be the path to the blaze.

Take care of your health.
Black does not turn white.
Take care of what you cannot see.
Slander is injustice and causes death.
Money is not health but it buys.
Noel chose them in pairs, not in threes.
The lie causes war.
He who sleeps by the fire easily gets burned.
The candle is energy that destroys.
Adultery receives its punishment.
Infidelity becomes a vice.
(12-8) (M)Eyila Tonti Eyeunle

He who has no head cannot be crowned.

The spider never loosens its web.
A tiger, after spending a night hungry, is stronger than a well-fed dog.
fed.
The sloth says tomorrow, but that never comes.
The whistle that rejects the voice will never be understood.
A bad is paid with a good.
He who does a favor that harms someone else, harms himself.
When there is no respect, everything is lost.
(12-9) (M)Eyila Tonti Osa

The wind rekindles the candle.

Nothing is hidden on the face of the earth.
Poor communication corrupts good manners.
Everyone who despises today will need it tomorrow.
In war, there are always more who lose than those who win.
Moving house eliminates enemies.
The belly grows not only from food but also from air.
He who walks without looking down does not find what is on the ground.
Develop the power of divination that you possess.
He who flees from the fire never gets burned.
Don't add fuel to the fire.
The coal, although it looks white, is burning.
If you are going to fight against the illness, the weapon is medicine.
12-10 (M)Eyila Tonti Ofun

Jack of all trades, master of none.

The power of His Majesty, Death.
Ignorance leads us to make mistakes.
Gray hairs are respected.
Bad thoughts produce bad actions.
He who perseveres wins.
(12-11) (M)Eyila Tonti Ojuani

The drink turns the sensible man into a daring one.

Here is where, at a banquet, two dead people, disguised as living, were eating and were
discovered.
The shadow of the king is a delicacy for the hollow.
The rich who despises the poor can end up as broke as a corn cob.
He who sings brings joy to his surroundings.
Before crossing the sea, make ebo.
Parties don't do him any good.
-In the end, for what; in the end, for nothing.
(12-12) (M)Eyila Tonti (M)Eyila
The landfill candle is a candle that eats what others threw away.
He who twists the rope cannot twist the earth.
The house with a roof is more beautiful, but hotter.
When there is war, the soldier does not sleep.
A stone does not make the path.
The spider said to her children: "When you start to know life, I will...
I will laugh.
Without the protection of Shango, the king cannot ascend to the throne; Alafin(_) has to
to pay tribute to
Obakoso(_).
The candle is no one's crown.
You cannot raise your hand to touch the earth.
(12-13) (M)Eyila Tonti Metanla
Get sick and you will know who your friend is.
The ceiba does not allow competition around it.
He who turns his home into a hotel loses it.
He who lends money loses the friend and loses the money.
The one who brings carries and the one who does not see does not speak.
The head on the shoulders and the feet on the ground.
When the air enters the head, it fills up with lies.
(12-14) (M)Eyila Tonti Merinla

Family war does not advance but does destroy.

He passed through and stayed living.
Short life.
The more you push a donkey, the less it walks.
If there is no water, the fire does not go out.
The one who blesses is exalted, the one who curses is buried.
Thunder is the only noise that the sky makes.
(12-15) (M)Eyila Tonti Marunla

From one night to the next, one can become rich or poor.
Do good and don't look at whom.
You cry like the crocodile.
What happens is for the best, and today's evil is tomorrow's good.
(12-16) (M)Eyila Tonti Merindilogun
He who knows where he is going knows where he comes from.
To live like this is better to die, said the friend of death.
Where you go, you do not return.
Do not leave what is certain for what is doubtful.
The sea cleans the shore with the waves and takes the trash away.
What’s done is done.
No undervalue their evils.
The rotten tree does not bear fruit.
Blood does not appear to boil, but it is felt.
(13-1) Metanla Tonti Okana

The river is like a false friend, it can kill us.

Man is the wolf of man.
Luck comes and goes running.
Disease and death are coming.
Denying will not change one's luck.
The river is still a river even if it is underground.
(13-2) Metanla Tonti Eyioko

Death lives behind the ear.

When a man is born, he begins to die.
Some die so that others may be born.
One foot does not make the path.
He who hides does not erase his debts.
The woman cries for the man's problems.
Shared secret, lost secret.
Only smallpox can insult death.
The illness is the preamble to death.
(13-3) Metanla Tonti Ogunda
Death is deaf and is not frightened by the shouting.
In conformity there is triumph.
Before leaving, ensure your return.
With money, one can even buy their own misfortune.
The hunchback and the humpback are also children of God, do not mistreat them or you...
urles.
(13-4) Metanla Tonti Iroso

Closing your eyes does not eliminate the danger.

He who is not a consultant, does not guess.
If you make mistakes, don't regret it.
Luck is in knowing your way.
The one who ignores their partner finds them in the hospital.
(13-5) Metanla Tonti Oshe

Damaged blood produces infections.

Ifa is so great and powerful that it lives in the world being outside of everything. Its pal
open is a truth like a
temple.
The word of Ifa never falls to the ground, there is always a head to assimilate it.
The man takes the position he deserves.
The best inheritance is wisdom.
He who lives a lot may be dying before his time.
(13-6) Metanla Tonti Obara
The tongue does not heal but it can kill.
They made you king and you prospered, now you want them to make you a god with a spell.
s.
Evil is paid with good.
To foolish words, deaf ears.
Better the devil you know than the devil you don't.
(13-7) Metanla Tonti Odi

The candle comes from below and is not felt until it burns us.
The stool accommodates both fat and skinny bottoms equally.
This is not work that benefits me.
The death of a boss.
The echo entangles the word.
Injustice begins with a slander.
A chair without a bottom is not useful for sitting.
Debt paid, debt eliminated.
The student's guide is the teacher.
The skin is the mirror of health.
(13-8) Metanla Tonti Eyeunle
If you lose your head, you lose your life.
Care gives us life.
The cure is provided by the doctor, the illness is sought out by you.
The bad head is an accomplice of Iku.
(13-9) Metanla Tonti Osa

The enemy can be yourself.

The bad wind destroys the breeze that refreshes us.
The risk that the brute takes does not make him intelligent.
He who does not respect is not respected even by himself.
Metanla Tonti Ofun
The disease that is hidden always comes to the surface.
He who laughs last, laughs best.
Sometimes, what you dislike is what you have to do.
When the head is disturbed, the path is twisted.
The head seeks its home.
Be careful with seeing sick people, you might change your mind.
He who sleeps with death does not die asleep.
The darkness can kill us from fright.
Metanla Tonti Ojuani

Health is lost when we believe we are immune.

The luck you hope for is your misfortune.
The birds want to shoot at the shotgun.
He who shows all his weapons loses the war.
The ascent is slow and laborious, the descent is dizzying.
(13-12) Metanla Tonti (M)Eyila

The secret strategy ensures victory.

Each one for themselves.
The devil takes the last.
Only tell your lies to people.
He who announces war is never the victor.
Metanla Tonti Metanla

Epidemics start with one, but we are all at risk.

Sickness and health always go hand in hand.
The anteroom of death is illness.
Microbes cannot be seen but can be felt.
The one who brings the epidemic is the same one who takes it away.
Metanla Tonti Merinla

The disease does not kill if addressed in time.

What is greatly hidden is nothing good.
There is something covered that can be uncovered.
He who searches finds.
Money doesn't heal but it buys medicine.
(13-15) Metanla Tonti Marunla

Health comes from heaven.

Care is never too much.
God gives us and the world takes away.
Without Lazarus, there is no health.
He who mistreats his wife mistreats his mother.
Old males are renewed.
Metanla Tonti Merindilogun

Generosity finds luck.

Disobedience costs life.
To achieve the child, one must take care of the pregnancy.
Even the best teacher makes a mistake.
Merinla Tonti Okana
All the bad has gone down the toilet and the good gives you life.
What you seek in front, you left behind.
No matter how much the dead person is hidden, they are always discovered.
The profane and the divine are mortal enemies.
(14-2) Merinla Tonti Eyioko

The end is the producer of continuity and the beginning is what makes us live.
Death is a beginning and not an end.
Having the solution in your head and not putting it into practice solves nothing.
Action performs, thought organizes the action.
Death does not exist for the tree that bears fruit.
Tomorrow does not exist if we did not have yesterday.
Merinla Tonti Ogunda
Your enemies feast on what is yours; but when you have nothing, your friends disappear.

The betrayal is at the table where your friends sit.

Wars do not occur in the sky.
Wars are only won with feet on the ground.
(14-4) Merinla Tonti Iroso

What is done while sleeping has no excuse.

Be careful that the dove doesn't ruin the male; it is the woman who makes or unmakes.
makes the man.
When we close our eyes it is because we dislike acknowledging what we did.
Do not speak of the one who feeds you, for the one who does not give thanks is of no use.
What is advertised sells if the product is good.
Do not neglect your position, because you can lose it.
He who wants to see too much, nullifies his vision.
Merinla Tonti Oshe

Blood transmits good and bad to the children.

Good son, good father; bad son, bad father.
One head cannot govern two separate lands, because it would have to be one
a two-headed monster
heads.
Bad becomes good and good becomes better when man uses his intelligence.
He who cannot be just cannot do justice to others.
Merinla Tonti Obara

The pain of an empty stomach is only felt by those who have gone hungry.
For having a good heart, you lose what you need.
So often goes the pitcher to the well, until it breaks.
He who lends loses what he lends and loses a friend.
(14-7) Merinla Tonti Odi
The ability to move the body is the result of the spirit.
Moral slanders destroy unions.
The black turns white when the new day is born.
Children are the worst judges of their parents.
The vices of the body are never satisfied.
Infidelity is the worst offense to morality.
(14-8) Merinla Tonti Eyeunle
I washed my head and it came out with lice, for being ungrateful.
What the wind carried away, the same wind brings back.
With calm, everything returns to normal.
Leaves of the fallen tree are toys of the wind.
You are not a dog that follows its master, you lack loyalty.
Everything that is known is part of what is not known, but what is learned well
it is not forgotten.
I do everything I know to learn everything I ignore.
Death is preferable to humiliation.
You can hear, but not see what happens behind the wall.
The wisdom of others prevents the boss from being called a fool.
He who studies Ifa without thinking is vain; thinking about Ifa without studying it is perilous.
big.
Ignorance when consulting Ifa makes you look up, but not at the ceiling.
there is an oracle.
(14-9) Merinla Tonti Osa

He who does not know his enemy cannot conquer him.

The weakest loses, but the strongest gets lost.
When the dark clouds pass, the shine of the sun radiates.
The worst enemy is the one inside, the outside one is conquerable.
(14-10) Merinla Tonti Ofun
It is not necessary to be first if we know how to be.
The chick that follows the hen is the one that eats the cockroach's leg.
Ifa is the wisdom that never fades.
Finishing what one starts is a sign of creation.
Sometimes losing is winning.
(14-11) Merinla Tonti Ojuani

He who has no kindness cannot expect to receive it from others.

He who sings drives away his troubles from others.
God does not open his doors to those who did not open them to a brother.
He who does not listen to advice cannot give it.
The ungrateful do not deserve anything.
He who wastes what another needs ends up needing what he wasted.

Merinla Tonti (M)Eyila

The soldier without a weapon is an ordinary man.
He who marries, wants a home, for there is only one boss in each house.
Morality cannot be dictated in underwear.
He who justifies his actions too much should not comment on them.
(14-13) Merinla Tonti Metanla
Not only does the plague warn us that something is rotten.
You got scared and did not investigate, due to not knowing the invisible.
The dead cannot be seen, but they can be felt.
Saint Thomas is not always right.
Merinla Tonti Merinla
The handle of the hoe has a head, but it doesn't have a brain.
An orange that is planted, an orange that will be picked.
The lion shows its teeth and uses them in the mountain and in the city.
Tying up loose ends makes a rope.
Anyone on the road can be splashed.
The air makes the vulture, because it sustains it.
Dreams must be made into realities for them to be effective.
Head in the clouds and feet on the ground.
Energy produces action, inaction produces apathy.
Morality is not preached, it is practiced.
Merinla Tonti Marunla
The head does not stumble with the feet, but there are those who walk with their head and think.
he/she has with the feet.
A woman kills a man when she has no other alternative.
The mouth that eats as much salt as sugar, eats good and eats bad.
Look carefully where you walk, so that your feet take you to a good end.
(14-16) Merinla Tonti Merindilogun
The wise man is no greater than the one who seeks knowledge.
Knowledge is not a friend of selfishness.
The street does not bend at the corner, but rather in the center.
The world is supported by four corners that keep it in balance.
The wise person is not measured by their great knowledge, but by their humility.
(15-1) Marunla Tonti Okana

The man who builds with intelligence must not allow his work to be destroyed.
dream through ignorance.
The gardener's dog neither eats nor lets others eat.
He whom death seeks finds it.
Death cannot be seen but is felt.
A pointless arrow kills no one.
Pay your debts with the dead so they don't come to collect from you.
(15-2) Marunla Tonti Eyioko

Death is what brings us to know the creator.

God removes the flies from the bull that has no tail.
The devil knows more because he is old than because he is the devil.
The salt was replaced with sugar and Olofin approved it.
Do not throw away or neglect what protects you.
The messages from the dead should not be ignored.
Not for knowing a lot, one has a lot.
Time heals all wounds.
If when you are present you make yourself loved, when you are absent they will miss you.
(15-3) Marunla Tonti Ogunda

The dog that knows you doesn't bite you.

A well-fed dog cannot play with another hungry one.
When there is no one around, two can fight to the death.
The rich and the poor can know each other but cannot walk together.
He who thinks poorly, has poorly.
He who expects to harvest, sows maize on the land.
No one is a prophet in their own land.
If your own fight with you, a stranger will not kill you.
(15-4) Marunla Tonti Iroso
Everyone makes firewood from the fallen tree.
It is ignorance to imitate what the mouse does, which challenges the cat to fight.
The one who is standing is surrounded by everyone; the one who has fallen is known by no one.
Do not betray anyone, God knows everything.
The wise man, in his innocence, falls into the trap.
He who knows much sees little.
(15-5) Marunla Tonti Oshe
If the blood is good, it does not produce evils.
The vicissitudes of life steal the peace of the soul.
If you go slowly, you go well, and if you go well, you get far.
Continuous learning prevents stagnation.
He who despises you today will need you tomorrow.
His downfall is his good heart.
(15-6) Marunla Tonti Obara

Before running, one crawls and walks.

Knowing too much is bad.
Do not mock the ignorance of others.
Waking up early doesn't make the dawn come sooner.
Laziness immobilizes the wise.
Blood paralyzes when there are obstacles.
(15-7) Run With Tonti

When the cat is not at home, the mouse does fandango.

The spoken word cannot be taken back.
The hawk that steals a chick ensures its death.
Chocolate is tasted, the consultant is not.
The reputation of being a good lover makes women surrender.
Good children make us proud, bad ones embarrass us.
(15-8) Marunla Tonti Eyeunle
The father says: "If you are not happy at home, it is better that you come with me."
The iron wanted to argue with the candle.
The sun rises for everyone, except for you.
He who does good in heaps will receive it in heaps.
The broken gourd will never be filled. The broken gourd will never be called justice.
He who boasts of his knowledge can fall into ignorance.
The advice of a child can equal that of an old man in wisdom.
Disobedience is the father of innocence.
(15-9) Marunla Tonti Osa
Don't say everything you know, because the one who says everything they know often d
I do what is not advisable.
The woman is a river where all the gourd instruments break.
One never knows when a woman sins nor when the corn falls.
You are worth as much as you have.
Laugh with me but not at me.
The student of today is the teacher of tomorrow.
The enemy is known.
Blood does not prevent betrayal.
(15-10) Marunla Tonti Ofun

One cannot even say in a revelry that the mother is dying.

Being without friends is being truly poor.
The consent would harm the rich man's son.
He who eats a fresh yam invites others to eat.
Pleasure and business should not be mixed.
Not everything that glitters is gold.
(15-11) Marunla Tonti Ojuani

He who worships the ancestor has the blessing of heaven.

Don't leave the path for the road.
We do not know each other in the dark, but our voices help to get to know each other.
rnos.
If a child does not know their father, the land is not right.
Travelers of the sky and the earth always meet at the end of the journey.
Be considerate with those who guide you well.
What is inherited is not stolen.
Love knows no age.
The family also judges us.
(15-12) Marunla Tonti (M)Eyila
If the wise do not take care of their memory, it happens to them like the log in the fire.
Well-ordered charity arises from itself.
He paid the price for being a troublemaker.
Take care of your dog because it is your guardian.
The war does not destroy the boss's head.
(15-13) Marunla Tonti Metanla
He who offers too much is excessive.
Disobedience costs lives.
He who does not want to make noise does not carry manure.
One stick does not make a mountain.
He who listens to the advice of his doctor does not lack health.
The disease makes no distinction.
Be capable and you will be envied.
The illness is not seen but it is felt.
The family inherits diseases just like money.
Good health is preserved, illness is inherited.
(15-14) Together with Tonti, we walk.

Using someone else's money for personal gain is a form of theft.

Indicates stubbornness.
Words that the wind carries.
Evil that will turn into good.
The product of obstinacy is loss.
Curiosity can lead to blindness.
Not all prophets are legal.
(15-15) With the Maroon, with the Maroon

The world is a strange land, the sky is the home.

Marks of abandonment and neglect.
The one who works with indigo dyes their clothes.
The beak that the bird uses to eat is also used to build the nest.
We only have the happiness that we have given.
The sun cannot catch the moon.
The parrot's tail feathers are removed and they grow back again.
The dead work at night and the living during the day.
(15-16) Marunla Tonti Merindilogun

Knowledge is a virtue when used humbly.

The owl was heard screeching yesterday and a boy dies today, but who knows how the bird knew that.
the boy was going to
to die.
He who complies with what the oracle indicates solves his problem.
Do not share your secrets or business because this will bring you misfortune.
If you are not a warehouse, do not store things for others.
The doctor does not heal himself.
You are going to reach such heights that no one can measure it.
Merindilogun Tonti Okana
The wise man does not argue.
I am so bad off that I don't even have enough to eat.
A babalawo does not deceive another babalawo.
They can't deal with you, but they can with your wife.
He who wants to be well does not trust anyone.
(16-2) Merindilogun Tonti Eyioko

Death does not always achieve its goal.

A healthy mind in a healthy body.
Only God allows death to act.
No matter how much one tries, destiny cannot be changed.
Being stubborn can make you lose your luck.
When death is hungry, it eats anyone.
Without life, there is no wisdom.
Death destroys not only the body but also the capacity.
(16-3) Merindilogun Tonti Ogunda

The enemy of health is always at war with the body.

He who loses blood loses life.
No war produces happiness.
He who wages war on another can bring about his own defeat.
He who knows wins battles by applying his wisdom.
The intelligent man overlooks the obstacles.
(16-4) Merindilogun Tonti Iroso

He who lives off his dreams, reality wakes him up.

He who lives his lie, his truth kills him.
Not everything that comes into the world is eternal.
He who does not know his origins does not accept his future.
He who loses his sight limits his future.
One must think carefully before acting.
His sword is his knowledge, and with it, you win battles.
(16-5) Merindilogun Tonti Oshe

Bad blood makes the intelligent an ignorant.

Excessive sweetness produces bitterness.
All the money in the world cannot buy life.
Favors and more favors can bring discontent.
The brain needs good fuel to function.
Bitterness nullifies the mind.
Vices are the killers of capability.
(16-6) Merindilogun Tonti Obara
He who speaks of what he does not know speaks without knowing.
Neither does money remain silent in any pocket, nor does harm go unpunished.
what was done in this life.
Diseases, although they do not incapacitate us, are still diseases.
Helplessness is the misfortune of the young man.
If you don't know, don't get involved.
(16-7) Merindilogun Tonti Odi

Promiscuity is a flaw, not a virtue.

If someone has bitten you, they have reminded you that you have teeth.
The same one you save will be your executioner.
The wizard may forget, but the one to whom he ate a child never forgets.
Of the three I have seen one, of the three I have seen two, of the three I have seen three.

When a man changes his habits, the body gets sick.

The intelligent one is not unfaithful.
What is learned slowly is not forgotten quickly.
No one is a prophet in their own land.
He who hears gossip does not come to a good end.
(16-8) Merindilogun Tonti Eyeunle

The best remedy for a problem is a good head.

The lamb's quarters were succulent before it rained.
We ourselves become the stones from which we are born by virtue of
the water.
When the head gets emotional, our world is not right.
A bad head prevents triumph.
The body dies when the head dies.
He who is born wise never parts from his head, for he loses it.
He who has a good mind fills it with wisdom little by little.
Ability and intelligence are lost due to emotions.
He who loses his head loses everything.
(16-9) Merindilogun Tonti Osa

The enemy of the body is disease, the friend is the cure.

He who deceives the doctor is his own enemy.
The enemy, when known, can be defeated.
If we complain about everything, we solve nothing.
The enemy wants to cut off our heads.
Discussing does not demonstrate intelligence.
To know who is a friend, one must remove masks.
Do not give your wisdom to someone who may become your enemy.
Ignorance cannot stand against the wise.
(16-10) Merindilogun Tonti Ofun
He who knows and says he knows is boastful; he who knows and does not say he knows is
modest.
The mother is always the support of the child.
He who does not know his limit should not drink.
The man who knows his weaknesses does not take risks.
The darkness is the executioner of capability.
The one who has a position must guard it from the trap.
His ability might cause him to lose his position.
(16-11) Merindilogun Tonti Ojuani

He who neglects his health, wastes away.

He who imitates fails.
The traveling spirit is the pain of the parents (abiku)(_)
Wisdom is not made in a bottomless barrel.
His knowledge can make him blind.
The wise do not place teaching in an empty head.
(16-12) Merindilogun Tonti (M)Eyila

The candle burns the same inside as it does outside.

He who eats fish should be careful of the bones.
Those who do not fulfill the spirits have nothing go well for them.
He who burns his bridges has no return.
Where there was fire, ashes remain.
The candle burns the one who trusts it.
(16-13) Merindilogun Tonti Metanla

Many people are limited by their own limitations.

The great vice of man is to betray those who trust in him.
The river that grows fast does so with dirty water.
Help yourself and God will help you.
Wisdom is the gift of ability.
Illness is the twin of death.
Illness is the banquet of death.
(16-14) I will tell you the truth.

No one is left for seed.

Ordinary profit digs holes in pockets.
Happiness wanted to go through hardships.
Do not pledge your word so that you do not lose it.
The head is always over the shoulders but not in the clouds.
The king cannot be stripped of his crown until he dies.
The only thing a man truly owns is his knowledge.
The head is the storage of what is learned well.
The king who holds his scepter in his hand does not lose his authority.
Merindilogun Tonti Marunla
Mother is not only the one who gives birth but also the one who raises.
Do not be swayed by how you feel, examine your body carefully.
He who does not claim his inheritance loses it.
The troublemaker destroys everything.
He who lives on the street loses his home.
(16-16) Merindilogun Tonti Merindilogun
The judge who warns a lot does not want to find culprits.
Disease.
The sun cannot compete with the umbrella.
God is never ill or sad, we will never hear of the death of God, unless...
oh the liars
they lie.
A comb cannot style a bald person.
The earth insulted death for the papaya of its mother, death forgave it because
she was his sister.
The hawk takes the living, the earth only the dead.
Illness is the prelude to death.
The doctor heals the body, love heals the soul.
The wise man loses his wisdom when he becomes stubborn.
Opira
You are dead and you don't know it.
Opira's message is that death is in the possession of the consulted or the consulter.
you and one of these
he can even die on the consultation mat.
When all the snails come out in a non-conversational position, either in the first
a or in the second roll
that are carried out to obtain the oracular character, the consu is concluded.
lta. Immediately, it is necessary to
ask the oracle, using the ibo, if the one possessed by death is the co
result. An answer
positive would imply that the ebo must be done by him, while a negative response
negative, it would indicate that it is the
priest the one who is possessed by death and therefore will be the one who gives
to perform the ebo.

Ebo: - A goat.

A black cloth.
A hole opens in the ground, big enough for the animal's head. It is presented
the live goat at the head
of the possessed by death (head with head). The head of the goat is wrapped with
the black cloth, and it
sacrifice the animal, bleeding it out in the hollow. The head is cut off wrapped with the
cloth and is buried in the
hollow. The rest of the animal is discarded in the woods. This will bring good fortune in
place of death of
consulted or of the applicant.
CHAPTER 4
The ire and the osobo

Once the composite Odu or oracle character has been determined, which per
mite to the priest or
consultant to conform the first part of the oracular message, it is time to proceed to
predict the immediate future.

The predictions about the immediate future of the consulted are made based on
of the ire and the osobo.(_)
ire represents well-being, goodness, future positivity, and indicates what the m will be
audio or the way by which
you will find a solution to the problem that affects the consulted and that was the cause for the c
the search for help
of the priest or consultant.
Contrary to anger, the bear predicts bad things, problems, obstacles, diseases and or
after negativity, which
they can even lead to death.
As divination instruments to determine the ire or the osobo that are presented
they will harvest in the future
immediate, in addition to the snails, the ibo are used.
The ibo are nothing more than objects that, held in the hands of the consulted, allow
in finding answers
of yes or no to the questions or alternatives that are asked about the future. In the figu
From 4, the different ones are shown.
ibo.

The four fundamental ibos are:

An egg shell ball known as efún.

A bone from the right front leg of a goat sacrificed to Eleggúa that is given.
ominous drum.
A stone, of size and shape similar to a husked ball, to which it is co
nice as another.
A snail of the type Oliva miniacea, referred to as aye.
In addition to these four ibo, the following are also commonly used:

A small doll head made of porcelain called ori aworan.

A seed of guacalote or mate that is called ewe ayo.
The ibo, as divination instruments that complement the cowries, play a role
a
very important role within the circumstantial oracle consultation. They enter into func
ion from that moment
how the oracular character or composite odu is determined and continues to be used until
the end of the consultation.

The first question or alternative about the future that is posed is the following
e:
Does the oracular character representing the consulted person come with anger?

To find a yes or no answer to this question, the consulted, at the

he will hold in one of his
hands the ball of shell and in the other the stone. The shell ball of
egg or efun represents the
positive response to the question raised, while the stone or another repr
present the negative response.
Before handing over the husk and the stone to the consulted one, the priest, taking
in their hands first the
shell ball, touch the snails saying efun siguayu, which means qu
and this ibbo represents the
positive response; repeat this procedure with the stone, but saying ota b
ekun, what does it mean that the
stone represents no or negative answer.
When the consulted person already has the shell in one hand and the stone in the other,
the priest shall
determine which of the consult's hands, the right or the left, holds
the book that represents the
response to the posed question.

The selection of the right hand or the left will be made by the priest based on
of the result that
throw the snail throw; this process is called "asking for the hand"
.
The rules that are followed to ask for a hand, once the snails are thrown, are
the following:

If the number of snails in conversational position determines a major odu, it p

go with the left hand.
2. If the number of snails determines a minor odu, then it will be necessary to perform
for a second draw,
And, according to the result of both, one hand or the other will be requested, just as it is mu
extra in table 6
Table 6. The minor odu, possible combinations, and the hand that should be requested
.

PRIVATE __Number of snails in conversational position Name of the odu in order

Hierarchical combinations of odu in hierarchical order and the hands that should be requested

11

OJUANI11-11 Left
11-9 Left
11-6 Left
11-7 Left
11-5 Left

OSA9-11 Right
9-9 Left
9-6 Left
9-7 Left
9-5 Left

OBARA6-11 Right
6-6 Left
6-9 Right
6-7 Left
6-5 Left

ODI7-11 Right
7-7 Left
7-9 Right
7-6 Right
7-5 Right

OSHE5-11 Right
5-5 Left
5-9 Right
5-7 Right

80
5-6 Right
If the information in table 6 is analyzed, the following rules can be derived:
Any combination in which the same minor odu is repeated determines asking for the hand.
left.
2. Every combination of a minor odu followed by a major odu determines asking for the hand.
or right.
3. Any combination of one minor odu followed by another minor odu, but the second one being...
of higher hierarchy
That the first one decides to ask for the right hand.
4. Any combination of one minor odu followed by another minor odu, but the first being
higher-ranking hero
that the second decides to ask for the left hand.
Once the priest, following the previous rules, determines which hand must
to ask, it will have the
response to the initial question. Thus, for example, if according to the rules
the left hand is requested
and in this one is the shell ball, this indicates a positive response
or, which is the same,
Elegua tells us that the oracular character representing the consulted will have ire.
in the immediate future.
If, on the contrary, when asking for the hand, one finds in it the stone that represents
give the negative answer, this
indicates that the ODU representing the consulted does not prescribe positivity in the
future, but it comes with
especially.
If the answer to the initial question is positive; that is, if it is already known that
comes to anger, corresponds
then proceed to determine through whom or what the well-being or the bi will arrive
en.

To inquire about the route by which the ire will arrive, the ibo will be used.
this stone case
accompanied by one of the following ibo: seed, snail or doll's head
The shell ball
it is only used in the initial question; the bone of the right front leg of
goat sacrificed to Elegua
it is not used in the ire.
The selection of the combination of the two ibo that will be used in each of the branches
provocative questions
about the way the ire will arrive, and which of the two selected represents
the yes and which the no, remains
at the discretion of the priest or consultant. However, it should be taken into account that
it is not advisable to use
the same ibo continuously for many questions, as is often said
, these can be
tire

Table 7 lists the names of the different roads through which one can
arrive the ire and be
indicate, as an example, which IBO can be used as a representative of a cow
positive attitude and which
as a negative.

Table 7. I will go
PRIVATE __ NAME ibo INDICATE(_)
Yes: Snail
No: StoneGood of longevity, health and life or no end

Stilts
Yes: Snail
No: Stone Well that is produced through the mediation of a spirit It must be determined which spirit
you are

ELESE-OSHA
Yes: Stone
No: Snail Although it is produced through the mediation of an ORISHA. It must be determined which d
and the ORISHA it
bring ELESE-ABAONU(_)Yes: Caraol
No: SeedGood coming from the unearthly world ASHEGUNOTASí: Stone
No: Snail Although it brings a stone that is a symbol of an ORISHA ASHEKUNOTA Yes: Stone
a
No; CaracolAlthough it will be received upon overcoming an obstacle or solving a problem ELESE
OBINI(_)Yes: Seed
No: Snail Well through the mediation of a woman or wife ELESE OKONI(_) Yes: Stone
No: Snail Good through the mediation of a man or husband IT IS SO: Head
No: Snail Well through the mediation of a son YOU ABURE Yes: Snail
No: Good seed through the mediation of a blood or religious brother DEDEWANTOLOKUN Yes:
Seed
No: Snail Although it comes slowly from the other side of the sea ELESE ELEDA or ORISí:
Head
No: Snail Well produced by its good head ELESE ORUMILA Yes: Seed
No: Well-provided Stone by ORUMILA ORI YOKOSí: Head
No: Snail Well produced by settling its head or starting in the ELESE cult
IYASí: Snail
No: Well-produced seed by your mother OTONOWA Yes: Snail
No: Stone Good that comes from the sky, from above THIS IS STONE

81
No: Snail Although it comes from the world around us LOWO Yes: Stone
No: Snail Although it is provided by the hands themselves YES OWOSi: Stone
No: snail Good by mediation of money ELESE ARUBO(_) Yes: Stone
No: Snail Good through the mediation of an old person or elder

To ask by whose mediation or by what the ire will arrive, questions will be formulated whose
the answers
they can be yes or no and they can successively go through the different positions
abilities that
appear in table 3.2. For example:

Is the ire ariku?

Is it today?
and so on. The sequence of questions is interrupted only when it is obtained
a positive response.
For example, if the answer to the two previous questions is negative, it is formed
then the third, that
it would be:
Does the ire come through the mediation of an orisha?
If a positive answer is obtained to this question, it is not necessary to continue.
running the others
possibilities related in table 7.
In the specific case that the ire comes through the mediation of an orisha, it is necessary to
to know which one is the
it brings; to do this, successive questions are asked, always beginning with those
the orishas that speak in
the primary positions in the signs that make up the oracular character of the co
result. For example:
Does the ire come through the mediation of Yemaya?

Does the ire come through the mediation of Oshun?

and so on until determining the answer.

Once it is known through what or who the ire will come, it proceeds to be valued.
that is the way
what arrives is complete or, in other words, yale, or if this is incomplete, or ko
toyale. To know if the ire
it is either yes or no, questions will be formulated that require yes or no answers and will
they will use the ibo of the
same form as in the previous cases.

If the ire is kotoyale (incomplete), the next step is to ask:

Is there arishe?, or what is the same, is there arishe yes?

This means that some work needs to be done to complete and accelerate the ll.
Ire's arrival.

If the answer to this question is positive, it means that we must help

the means by which it comes
I will go so that this is produced completely and arrives quickly. For this purpose, d is used.
different offerings,
animal sacrifices, baths, etc. (This will be discussed in detail in the next
chapter). Following
a sequence of questions and procedures similar to the previous ones is stopped
it will mine what it should
to be done to complete or accelerate the arrival of the ire.

If the answer to the question is negative, this means that the means by which ...
there comes the ire
he is made responsible with his arrival without the need to do any work. The priest
the consultant proceeds
so to give advice and guidance to the consulted so that the ire is complete
tado.
It should be taken into account that whether the predicted ire arrives or not depends
not only of the
offerings or sacrifices that are made, but also of the attitude assumed by the consumer
result after
receive the advice of the priest. Thus, for example, if during the consultation it is detected
the ire of a
the client comes through a man and this man is her current husband
i), the priest
She will advise that you do not abandon your spouse, as your future depends on them. If the woman
it does not have in
count the priest's advice, the wrath may not come.
If we go through, through questions, the different possibilities that are presented
They are in table 7 about
the various ways in which ire can manifest, without receiving a positive response
to the priest can
ask other specific questions. For example:

-Are you a doctor?

This question aims to determine whether the ire is produced through the mediation of the doctor.
.

Additional variants to the proposals in table 7 can be the different m...

the people that you
they are related in table 3.3. For example, an iku, which is an osobo that indicates the end
O death, it can be the
the means by which an ire will arrive, which in this case would be an ire else iku or bi
produced by the end or
death of a relative or person who will provide an inheritance or other benefit
benefit, or the end of a
situation or condition that will be replaced by a better one.

Another example of what was mentioned earlier would be that a year, or what is the same
or, the symptom of a
disease, it can take us to the doctor, then it could uncover something that would cause us
the death more
forward, but that when attended to and eliminated gives us life and well-being.

Similarly, an araye, that is, a discussion or confrontation, can lead us

to take a
decision that brings us well-being.
Let's see next how to proceed when it is determined, through the question
initial, that the
oracular character that represents the consulted does not prescribe ire or, which is the
same, that comes osobo.

The first thing to take into account is that the osobo, unlike the ire, q
he is one and comes
Through different ways or means, there are many and each can come through various ways or
media. In table 8
the different types of osobo appear, their names, the ibo that gives the answer p
positive and the one who gives the answer
negative, as well as the meaning of each one.

Table 8 THE OSOBOS

ibo MEANING

IKU: Death or end

Yes: Bone
No: Stone

ANO: Disease.
Yes: Snail
No: Stone

ARAYE: Discussion or clash with other people

Yes: Stone
No: Snail.

TIYA-TIYA: Negative conversations, gossip, etc.

Yes: Snail
No: Seed

IÑA: Tragedy.
Yes: Stone
No: Snail

Obstacles, vicissitudes, blows.

Yes: Stone
No: Snail

EYO: Uprising, brawl, shouting.

Yes: Snail
No: Seed

OFO: Sudden loss of position or family.

Yes: Seed
No: Stone

FITIVO: Sudden death.

Yes: Stone
No: Snail

AKALAKAMBUKA: Sorcery of the palero or conga pot.

Yes: Stone
No: Seed

As can be seen in table 8, it is not specified by means of what or who.

the bear will come.
Knowing that the future of the consultancy is uncertain, the first step is taken.
Question, what will be:
Does the oracular character come with iku?
To determine the answer to this question, the ibo are used, in this case,
the bone of the front leg
right of a goat (dundun) sacrificed to Elegua as a positive response, and one
from the other Ibo, for
for example, the snail or stone as a negative response. The ball made of shell.
egg is never used
for the osobo and the bone is only used for the first question posed above.

If the answer to the asked question is negative, this means that the osobo
it is not iku; that is, it is not
end or death, and successive questions will continue to be asked about the different
types of bear in the order
how they are related in table 8 until obtaining a positive response.
If the response is positive, it will be necessary for the priest or consultant to determine
by what means or way
the end or death comes, whether it is the end of a situation or the death of a person
What is the external factor that
produce the osobo and any other specificity that clarifies and completes the prediction

In order to complete and make any osobo explicit, it is necessary that the priest
Note that the consultant has
consider some characteristics of those that are exposed below.

Any bear can come through different ways or means, which need to be determined.
in this way, for example,
Death, as an end or demise, can come through the mediation of a man, that is, the one.
some by mediation
of a woman, that is, the obini, or by any of the ways through which ta
It can also come to an ire.

It should also be noted that the different types of osobo can interrelate.
ionize. For example,
death or end can come from a disease (anus), that is to say, death by disease
Yes. In a similar way,
an illness can occur as a consequence of a tragedy (araye), it is d
sing, there is another way.

Another route often used by the wiser and more experienced priests or consultants
it is about noting the
number of snails in a conversational position with which the positive response was obtained
that is, the odu
obtained by executing the roll or rolls of the snails that allowed determining the
hand that should be asked for.
example, to find the answer of yes or no to the question of whether the bear is iku,
let's suppose that the priest
a first draw was made in which 8 snails appeared in a conversational position,
for which, as
it represents a greater odu, it determines to ask for the left hand of the consulted without that
it is necessary a
second throw. In this hand, there was the bone, so the answer is
positive. Given that 8
snails correspond to the odu called Eyeunle, the priest or consultation
note, with the
knowledge that it possesses about this, will be able to predict that an iku with Eyeunle is an end
produced by the
emotion, for not using the head, or that it is an end produced by a great negative emotion
go as you can
to be derived from the death of a mother, father, godparent, or another close person
yor.

The procedure described above is not only applicable to the osobo, but also to the ir.
e. For example, a
going out with Eyeunle means that good, benefit, or positivity is produced
he will be punished for using his head or
intellectual capacity without it being disturbed by emotion.
With the generalities previously mentioned about the ire and the osobo, it is verified that
and the predictions, like
part of the circumstantial oracular consultation, they are of great importance and that this
second part of the message
The oracle will only be accurate if the consultant or priest has extensive knowledge.
it's about the system of
divination, based on a deep study and a long practical learning.

CHAPTER 5
The ebo and the adimu

Once the future predictions of a consultant are known, it corresponds to the

priest determines what
resources or alternatives available to the oracular system must be applied
These resources are the ebbo
and the adimu

In the Cuban Dilogun, the resources and possible alternatives are generally d
and two fundamental types:
the ebo and the adimu.

The ebo are cleansings that are done to the consulting person to remove, eliminate
to undermine, to neutralize or to mitigate
the negative vibrations or evils produced either by an external agent or by
some imbalance of the own
person

Adimu are offerings made to the deities to ensure that the good
in welfare it occurs
totally in case the ire is incomplete or kotoyale, or to speed up and ga
guarantee their arrival when the
Is it complete or Yale?

In specific cases and at the oracle's indication, a adimu, after being withdrawn, can
to go
the end of an ebo or cleansing; it then receives the name of ebo-adimu.
Various materials are used in ebo and adimu, primarily edible ones.
blessings like fruits,
vegetables, grains, meats, and others.
The ebo misi or baths include leaves from various plants, flowers, perfume, cascari.
cocoa, cacao, etc.
As adimu, various objects are also usually offered: feather fans, cloths for...
to cover the soup tureens,
bells, maracas, dolls dressed in the color related to the deity to which they are offered
frenda, double axes for
Shango in wood and beads, ivory objects for Obatala, among many others.

Both the ebo and the adimu can consist of animal sacrifices, either
in feathers or four
legs.
The ebo rituals are carried out in front of the sanctuary where the symbols are located.
the deities (known in
Cuba as a cradle) or in a place or element of nature prescribed in
the consultation.

An example of an ebo that cannot be performed in the temple house is when in the cons
it is determined that it
he must feed the earth. It is also possible that in the consultation, through
questions and using the
ibo the own deities specify the element or place of nature in which
and the ebo must be performed.

There are types of ebo that are an immediate remedy and are performed within the recin.
to consultation, but that
subsequently require an ebo in nature to complete the cleaning.
An example of this is the ebo.
that are carried out after the initiation oracle consultation due to inability to exit
the initiate of the enclosure
seven days ago.

The person who is made ebo should not be the one to throw or take to nature.
to the ingredients or animal
with what was the cleaning done. This should be assigned to another person, to whom s
and pays for the service, and to his
upon returning, one should wash their hands.

The adimu are placed in front of the receptacle that contains the symbols of the orisha and
for the specified time
In the consultation. The aladimu are offerings similar to the adimu but, unlike
of these, they are placed on the
receptacle that contains the symbols of the orisha.

When the consulted person has not yet begun the worship, the priest may allow that
the client places the
a deity in its sanctuary or in the element of nature that corresponds to the orisha
to what he asked for.

The ingredients or animals used to make ebo should go through the entire
body, while
those who are adimu only present themselves or touch the points of the body that is considered
in vibration emitters.
These and the order that should be followed are represented in figure 5.
The ebo and the ebo adimu that include animals or other ingredients are not consumed
they must be
taken to the predetermined place or element of nature, so that
this is the one that absorbs the
negativity that they contain after the person has cleaned themselves with it.
The adimu or those offerings of gratitude to the deities for received goods
two, are consumables
because the person has not cleaned themselves previously with them, but has only been to
dropped certain points
of the body.
So that the ebo and adimu have an effect on the immediate future of the consulted person,
they must be done beforehand
that 72 hours have passed as indicated. If they are not carried out in that time, something needs to be done.
to make the consultation
oracular, since the negative aspects may have worsened or varied the
form that should be used
to attract positivity.

In Cuban santería, all the ebo are delivered to Eshu (Elegua) so that he, as
messenger, I took them to
his destiny before Olodumare. The Eshu that carries the ebo is called Abeku.
The adimu are offered to the orishas in general or to a specific one, as indicated.
and the oracle in the
consultation process, although a part should always be offered to Elegua.

In Cuban practice, Elegua has the preference, dictated by Olodumare, to receive

a first offering or
animal sacrifice before any other deity. Thus, for example, if one is going to sa
sacrifice, by mandate of the
oracle, a ram to Shango, it is necessary first to sacrifice a goat to Elegua.
Similarly, for
give two chickens to Oshun, first a chicken is given to Elegua. With this, it is earned
notice that the message of the
sacrifices I arrived at Olodumare.

Tables 4.1 and 4.2 respectively relate some of the main

types of ebo and adimu, like this
as characteristics of them.

Table 9. Main types of ebo

PRIVATE
ios, meals and
grains or any other edible product such as meat, fruits, or vegetables. EBO K
UEDUN
Various vegetables, starchy foods, grains, and fruits.
rabbits, eggs and
fruits. EBO ATE Ingredients to be determined in the consultation. EBO OPON IFALos ingr
the teeth determine
the babalawo. EBO MISI Bath with ingredients determined in the consultation. EBO JUJ
U EYEBALEEbo
what is done with feathered animals. KOBO ORI(_) Head pleading with the ingredients
you are that
determine in the consultation the most basic which are: raw grated coconut, coconut oil
cocoa, bark, cotton
white cloth to cover the head, bowl with water and four pieces of dough
what is used for
to ask.

Table 10. Main types of adimu

Private
o
open ones that are placed in the form and number specified in the query. Acarafritu
bean plant stem
bean face with shell. EKRU ARO Fried dough of shelled bean face. OLELE Dough of
bean without spot
Steam-cooked shell presented in the form of a tamale. Corn flour.
wild in
sweet. COOK me boiled or raw that is placed in the way indicated in the consult
banana
cooked or raw to be placed in the manner indicated in the inquiry. CHOOSE
raw or cooked cabbage
enter, in pieces or balls as indicated by the request. LOVE IT ILA Corn flour with
okra
presented in the manner indicated in the query.
Homemade sweets made with sweet potato (yam or sweet potato), rice with milk
he, custard, coconut candy,
sweet corn flour, orange or guava peels, sweet papaya
), etc.
The cleaning process with things that the mouth eats is carried out by placing all of the
the ingredients that
requires a cup of appropriate size for what it will contain. Next to this, it is placed or
between a cup, empty, of
similar size, and in front of the deity that took responsibility in the co process
consultation. Each one of the
previously determined days, the person consulted must collect with their two m
years the ingredients
what the full jícara contains, passing it all over the body, starting from the head
and until reaching their feet,
and then deposit them in the empty jícara. This process will be carried out once at
day and completed the
the ingredients will be discarded in the designated place during the consultation. If the
indicated time for
If the ebo shure were prolonged, ingredients that could be included will not be added.
break, like meats and
fish.

The ebo kuedun mokuedun, cleaning day after day, does not use it, unlike the
I assure you, the mixture of
ingredients, but one ingredient per day, successively, until concluding the pr
process. The duration time
it is determined in the consultation. The ingredients do not have to remain in front of
the deity, although the cleanliness
it must be carried out in front of her. Similar to the ebo shure, the person must
to pass the ingredient of
every day, from head to toe, and dispose of it in the designated place
clearly agreed in consultation.

The small cleaning is done only once a day, with just one of the
possible ingredients,
what can be selected according to the possibilities of each person. It
executes in a manner similar to the
as described for the previous ones.

The ebo for mat cleaning will be carried out with the ingredients specified by the yes.
determined in
consultation. Each of the ingredients is placed on a separate plate on the mat
The priest who will perform
this cleaning will sit with the oracle and the ibo, while the person to whom
the cleaning will be carried out on him
sits on a small bench placed on the mat, with bare feet and f
rents to the priest. The
the priest will perform the corresponding prayers to the odu and an assistant must present
each dish in a way
successive on the forehead, back and front of the neck, the shoulders, the r
odillas and the feet (see figure 5)
finally places the plate in the hands of the person receiving the cleaning. Ca
from plate must return to
place that it occupies on the mat. After this process, the priest, through the orac
using the ibo,
will determine where they will go or what will be done with each ingredient.

The ebo offering of Ifa, or cleaning on the Ifa board, is performed by a babalawo, regarding
the Ifa board, with the
ingredients that you determine.
The ebo misi, or bath, uses different ingredients that are determined in consultation.
, just like the number of
times it should be repeated. It is not advisable for the person to give it to themselves in the place d
where to bathe
usually, as the result of the cleaning will not be effective if it has to be v
to use the same again
enclosure. It is for this reason that the priests must have in the temple house a sp
action destined for this purpose.

The head offering can be made with fruits, feathered animals

, meals and others, in addition
of the basic ingredients listed in table 9.

In the process of the consultation, the priest, using the ibo, will formulate pre
questions whose answers
they can be answered in terms of yes or no. When the consulted is angry, the sequence
must be a questionnaire
take to:
Determine whether an adimu or an aladimu should be made.
Based on the knowledge of the signs that make up the oracular character that r
represents the
consulted and taking into account the hierarchical order in which the deities speak in
said
sign (See table 11), it is determined to which deity the adimu or aladimu will be placed (see

table 12).

Based on the knowledge of the preferences of each deity, some of the

which ones
It appears in Table 12, the ingredients that will be used are determined.
Determine the type of adimu according to table 10.
Specify the number of ingredients that it must consist of.
the adimu, place where it will be placed and
the time it must remain.
Final destination of the adimu or aladimu
Table 11. Deities that speak in the odu.

PRIVATE DEITIES THAT SPEAK IN THE ODU ODU POSITIONS OF THE

DEIDADESNúmero de caracoles en posición conversatoria1ra2da3ra4ta5ta6ta7ma(1)OKANAEL
EGUA
OYASHANGO
YEWAAGAYU
OSHUNBABALUAYE
YEMAYAOLOKUN
OLOSARU(2)EYOOKOOSHOSI
OSHUNIBEYIELEGUA
OYAOBATALA
YEMAYAORULA(3)OGUNDAOGUN
OYAELEGUA
OSHUNOSHOSI
OBATALA
YEMAYABABALUAYE
NANUORULA(4)IROSOSHANGO
YEMBOELEGUA
YEMAYAIROSO
OSHUNOLOKUN
OLOSAIBEYIORULAOSUN(5) OSHEELEGUA
OSHUNBABALUAYE
NANUSHANGO
OBAOBATALA
NANABURUKUOSHOSI
YEWAORULA(6) OBARAELEGUA
OSHUNSHANGO
OBAOSHOSI
YEMAYAOBATALA
Yemayairoko
YEWAORULA(7) ODIOBATALA
Yemayashango
OSHUNOGUN NANABURUKUBABALUAYE
NANUINLE
OBAORISHAOKO
YEWAORULA(8) EYEUNLE
(All the ORISHAS speak in this ODU) OBATALA
ASHUNSHANGO
Yemaya Odua
YEMBOOGUN
OYAORISHAOKO
NANABURUKUORULAESHU(9) OSAAGAYU
OYASHANGO
YEMAYAOGUN
OSHUNOBATALA
NANABURUKUOLOKUN
OLOSAORULAESHU(10) OFUNOBATALA
OSHUNOGUN
Yemayashango
OBAELEWA
YEWAODUA
NANABURUKUORULA(11) OJUANIESHUN
OSHUNOSHOSI
YEMAYAOBATALA
OBASHANGO
Father of the gods
NANUORULA(12) (M)EYILASHANGO
OSHUNOGUN
OYAELEGUA
OBAOBATALA
Yemaya Orisha Oko
YEMBOORULA(13) METANLABABALUAYE
OSHUNOBATALA
I am going to dive
YEMAYAAFRA
YEWAORISHAOKO
OBAINLE
NANABURUKUORULA(14)MERINLAOSHOSI
OSHUNOBATALA
YEMAYA ELEGUA
OBAOGUN
OYAORULA

MARUNLAOBATALA
OSHUNSHANGO
YEMAYAAGAYU
OYAELEGUA
OBAOGUN
YEWAORISHAOKO
NANABURUKUORULA(16) MERINDILOGUNOBATALA
Yemayashango
OSHUNOGUN
OYAINLE
YEWAORISHAOKO
NANABURUKUOLOKUN
OLOSAORULA
By exhausting the deities that speak in each odu, the consultant does not conclude the pr.
Questions about deity
who will be in charge of the consultation or their problem and continues asking until it is resolved
subtract an answer
positive according to the odu that come out in their negative response.
Table 12. Examples of each deity's preferences in offerings.
PRIVATE DEITY ANIMALS
PREFERRED FRUIT COOKED FOODS
AND SWEET VEGETABLES DRINKS ELEGUA Guava, goat, pig, rooster and
chicken, guava, coconut
bananas, and other fruits
tropical Flour balls made of corn, toasted corn grains, smoked fish or hutia or
grilled meats, frying of
face beans, dumplings, roasted or raw yam, honey, syrup, dark coconut candy
cane rum or
aguardiente and gin
of water, coconut
green, Johnson banana and green male, tropical fruits Smoked or grilled fish and hutia
two, boiled sweet potato or
roasted meat, roasted or raw yam, roasted corn on the cob, toasted corn kernels, fried food
ijol of carita
Buns: Honey, molasses, coconut candy, and sweet potato candy. Sugarcane rum, aguardiente, and
gin
Oshosi, goat, rooster, dove, birds and guinea. Tropical fruits. Yam, corn in grains toasted.
do,
smoked or grilled fish, bean fritters (little balls) and boiled corn in
ears of corn, black-eyed peas
soaked and toasted like peanutsHoney, syrup and dark coconut candyAnise OBATALAGoat
, hen,
dove and guinea soursop, anon, cherimoya, pears, white grapes, and tropical fruits
from sandy and white pulp Roast or raw yam, cornstarch, boiled white corn Rice with le
hey, white coconut pudding without egg
(white delicacy) and honey Anise and palm wine (_) BABALUAYE Goat, rooster, dove, and guin
ea,
quail Water coconut and other tropical fruits Corn flour with okra, yam cr
boiled or cooked
corn tortillas, grilled salted meat, beans of all kinds and side dishes, ginger and bread
sesame candy, coconut candy
dark, and sweet flour Dry wine without salt, and coconut water ERINLE

Sheep, rooster, dove, guinea pig, and fish Tropical fruits Roasted fish
tornado with watercress,
raw or cooked Give me fine sweets of all kinds, egg yolks in syrup Drinks
sweets and wines
ORISHAOKO Goat or ram, rooster, dove, and guinea Tropical fruits Roots and vegetables
cooked ales or
Sweet from root vegetables, coconut sweet, rum, aguardiente IBELLI

Chicken, and pigeons Tropical fruits Rice with the entrails of the sacrificed chickens
Sweets and
candies None ANGAYU
Whole goat or capon, rooster, dove, and guinea fowl. Tropical fruits (pineapple). Flour, q.
booby
meat roast sweet of fruits and vegetables dry wine SHANGO ram, rooster, quail, jic
otea and
green or ripe plantain, red apples, red mamey, and red fruits

Flour and okra, spicy grilled meat, kalalu (soup of Swiss chard and fish), boiled yam
raw or uncooked
Corn flour sweet with raisins
Red wine, and rum

YEWA
Chick, foot, dove, and guinea, all virgins
Tropical fruits, apple and figs, yam, gofio balls and boiled fish, balls of
sweet potato with
almonds, French toast, grapefruits and the sweets of OSHUN, none OYA, chiva, hen, dove
and Caimito,
purple plums or raisins, Indian banana, eggplant, cooked or raw yam, boiled corn
fried fish
red beans and corn flour, red bean stew honey, sweet corn
sour cream, custard of
chocolate and dark coconut candy Red wine OBA Chiva, hen, dove, and guinea Fruit
tropical tasks
cooked or raw, fried fish or in tomato sauce, little cakes without crust
raMiel, fine sweets and custard
Egg, Beer and sweet liqueurs OSHUN, Castrated goat or she-goat, hen, pheasant, pigeon and
guinea Canistel
oranges, yellow plums, cantaloupe, and tropical fruits Scramble of h
eggs with Swiss chard or watercress with
river shrimp or pieces of chicken meat, cooked or raw pumpkin, fish
in tomato sauce and
roasted chickens with almond, roasted or boiled yam, honey, egg custard, sweets
pumpkin flan
sweets in syrup and fruit candy Beer and cider YEMAYA ram or ewe, rooster
or hen, duck or female duck
watermelon and tropical fruits Fried fish, flour, frying dumpling
smiley face, little buns of
charity, raw or cooked yam, stewed meat, fried pork rinds, and plantain chips
green banana and corn
tiernoMiel, melao, dulce de coco prieto, dulce de boniato, harina en dulce y pláta
no Maduro in MelaoRon and
ginORUMILAChick and henFried fish garnished with almond and yam wheels
boiled sweets
syrups with honey

When the consulted is vulnerable, the sequence of questions should allow knowing:
The type of ebo that should be carried out according to table 9, or taking into account what
mark the character
oracular that represents the consulted.
Place where it should be done, number of times, and final destination of the ingredients
What was the ebo made with?
If the ebo includes animal sacrifice, the deity that will be held responsible will be determined.
a (see table 11), the type
of animal according to their preferences (see table 12), and the number of animals
what should be
sacrifice.
Regardless of whether the consulted person is hired or self-employed, in the process of the cons
the oracle can
indicate to the client the need to wear the necklaces, which are: Elegua, Ogun,
Oshosi and Osun, or to receive
any deity called adimu (not of initiation), such as Olokun, the
Ibeyi (twins)
Babaluaye or others. It may also indicate the need for the consulted person to initiate.
and in the worship as
priest or priestess.

In the consultation process, as many questions as necessary will be asked to

process all the
aspects to consider for the ebo or the adimu.
As derived from all the above, the use of different resources and
alternatives available
The oracular system demands profound and extensive knowledge from the priest.
THE PROCESS OF THE CONSULTATION

The Cuban shell divination system has two fundamental types of

consultation: the consultation
circumstantial oracle and the initiation oracle consultation or Itá.

The circumstantial oracle consultation is one in which any person, initiated

a or not in the cult of the
Orishas, come before a priest with the aim of knowing the predictions of the
oracle for a future
immediate and find a solution to the problems it presents or may present.

In this chapter, the main steps or stages of the consultation will be addressed.
circumstantial raq
Examples will be provided to illustrate how all elements are conjugated.
members of the system
during the process.

As an initial step to carry out any inquiry, the priest must begin
for your preparation.

The priests who systematically engage in consultations must take into account that
and it turns out
It is advisable to consult before starting the day's work, so that one can ...
they can eliminate the evil or
attract and ensure the arrival of the good.

This practice is common among priests of other divination systems; for example
the Babalawos
they usually consult themselves before starting work, which they often call
to 'open the day'.
Once the self-preparation is complete, the consultation begins at the location where they are.
the symbols of the
deities of the consultant. At this stage, it is time to carry out the ritual and make l
the invocations that open the
process that is described below.

On the ground is placed a straw mat called eni and a gourd with water.
rescue. The consultant
sit on the mat, preferably resting your back against a wall,
while the consulted it
He will be on a small bench with bare feet placed on the mat. The priest
dot will ask to the
having consulted your name and surnames, which you will write at the top of the sheet of paper that
will continue to use
during the rest of the consultation. If the person being consulted is initiated in the
worship of the Orishas is
will add the received name in its initiation.
The consultant will take the money corresponding to the payment for the consultation in their hand.
right and it will be touched the
forehead, the navel, the left shoulder and the right one successively and immediately after
or it is delivered to the
consultant, who places it over the 16 snails that are located in the east
ra.
Then the priest will take water from the cup with the middle finger of his right hand.
he/she/it will pour drops
on the floor (not on the mat) and will pronounce the following invocation:
This is my mother, she is here, here is what, here is money, here is a child, a good woman.
This means 'fresh water, fresh path, fresh money, freshness for the'
children, longevity, life to
through the Almighty Father." Next, take the 16 shells and the money that
he delivered it to the client
between both hands and with a rubbing motion, begins the conjuring process
in the prayers to the gods
from heaven

God, Lord, Creator

That is to say, "God possessor of heaven, God of the Law, God of progressive life,
the almighty.
If the consultant wishes, instead of rubbing the snails and the money between s
we can do it with
circular movements directly on the mat, using their hand for that
or right.
Next, the consultant performs the conjuration prayers, invoking by their names.
religious ties to the
priests and priestesses of their deceased religious family members. It may include n
names of initiates that have
are pillars of these practices. The prayers that are pronounced are:

The right path is to honor Olodumare

What it means is 'All those dead who are in the service of God.'
- Ibae bayen tone...(first name), Ibae...(second name), Ibae...(third name
Ibae...
It continues in the same way including the word Ibae (those who left) before
each name.
Subsequently, tribute is paid to the living elders, starting with the people.
responsible for their
initiation (godfather and godmother); this is done using the following formula:
Kimkamashe...(name of the godfather), Kimkamashe...(name of the godmother), Kimkam
ashe...
The word kimkamashe is repeatedly mentioned (which means health, good wishes)
certainty in what it is
says or does), as the names of family members and friends are mentioned
belonging to the cults
of worship to the deities, including names of godchildren, friends, and religious figures
are known.
Subsequently, it is necessary to establish the relationship or conjuration with the principal Orishas.
pales of the pantheon
Cuban; it starts with Elegguá, who is the oracular deity of the consultation in this.
system, using the
snail that belongs to him. After Elegguá, the Orishas whose symbols are invoked...
the consultant in
his place, ensuring that the guardian deity of the priest is left for last
measured by Orúmila. The order
it is illustrated below.

The invocation of a priest whose tutelary deity is Yemayá would be as follows:

Elegguá, here I am...(religious name of the priest) looking at...(name of the co

(result) with his
snail, to save it from death, from illness, from witchcraft, from magic
it would be, of all the bad things;
so that I have health, tranquility, and development. Oggún, here I am...
and of the priest)
looking at...(name of the consulted) with the snail of Elegguá, to save him from the
death, from the disease,
of witchcraft, of sorcery, of all the bad things; so that she has health, tr
calmness and
development. Oshosi...(the entire invocation is repeated after the name of each
Orishas), Obatalá...
Babaluaye..., Inle..., Orishaoko..., Korikoto..., Aggayú..., Ibeyi..., Olorun...
Shango..., Yewa..., King..., Oya...,
Oshun..., Orunmila..., Yemaya...
This conjuration to the Orishas in Cuba is done in what has been called 'lucumí'.
and that it actually is
It deals with a mixture of dialects that have not yet been sufficiently researched.
from a point of view
linguistic, which is why its approximate meaning has been preferred to be presented in
Spanish.
At the end of the ritual with the Orishas, the consultant collects the shells and the
money in his right hand,
they are presented to the consultant on the forehead, the nape, the front part of the neck
the right and left shoulder,
the knees and the feet, and subsequently deposits them in the hands of the consultation
so that the oracle receives the
vibrations emitted by this. In each of the points where they occur
snails and the money, the
the priest pronounces the following words:

Iguayu ori means 'front'.

Eshu bako means 'nape'.
3. Oyare bituto means 'may you always be able to breathe fresh air' (it is touched l
to the throat's little valley.
4. Akuala otun means 'right shoulder'.
5. Akuala osi means 'left shoulder'.
6. Kunle money, Kunle child, Kunle old man's knees touch successively both knees
pronouncing these
words that mean 'kneel in respect, kneel for the children'
kneel to ask for a long life
to God.
7. That meyi means 'two feet'.
8. Owo otun means 'right hand'.
Owo osi means 'left hand'.
Then the consulted person must open their hands for the snails and money to fall.
an on the mat in the
space between him and the consultant. The latter collects the money and puts it aside.

From this moment begins a new stage in the consultation: the determination
 of the oracular character
that represents the consulted.
Once the money has been set aside, the consultant will count the shells.
have they fallen into
conversation position and will write the corresponding number on the piece of paper. This p
first draw of the
snails, made by the person being consulted, determines the simple odum that
it will represent positivity
in the composition of the oracular character.

Among Cuban priests, it is not common to give the consulted person the
for the snails so that this
make the first throw. However, such practice is convenient, since it
this shape the snails
they will be able to receive the vibrations of the person, who will influence in this way in the co
composition of the character
oracular that has to represent it.

Next, the priest collects the snails, rubs them between his hands, and the
pull on the mat at the same time
time that says:

Fashionable
This means that the orishas are going to speak.
Once again, the snails that fall into a conversational position are counted and
note the number
corresponding; in this way the second simple odù that represents
will sit the negativity in
the composition of the oracular character.

In the consultation sheet, the priest notes the oracular character or od.
a compound. For
example: 6-5. These numbers identify Obara Tonti Oshe, where the first odum r
it represents positivity,
while the second odum represents negativity.
Completed the composition of the oracular character that represents the consulted comie
a new stage of the
consultation in which future predictions will be determined.
The steps taken to determine future predictions are based on the
use of the ibbos,
as analyzed in detail in chapter 3. Let's now look at a specific example, such as
how can it be presented
in the process of the consultation.

The priest takes the ball of chalk in his hands and touches the shells with it.
eyes that are on the mat, to
time that says:

Siguayu herbs
This means that this ibo represents the yes or positive response.
Next, repeat the process, this time with the stone, saying:
come here
This indicates that the stone will represent the negative answer or no.
Next, the priest hands over the two ibo to the consultant; he will rub them together.
and his hands and will separate them
random one in each hand. The consultant collects the snails, rubbing them between his
hands and throws it over the
estera. In counting them, he finds that there are 8 in a conversational position, so he
of the consulted hand
left (see rules for asking for hands) and find that this is where the
husk ball, which
indicates that the answer to the first question: Is the oracular character that represents
the consulted comes with
go?, is it positive or yes.

The results obtained will be written on the inquiry sheet, where previously s
he had noted the
oracular character; in this way, the note would remain:

8
6-5= ire

As can be observed, not only is the prediction of the ire recorded, but also the odu.
in this case, simple
what was used to obtain the positive response.

The next step is to determine the means or way through which the ire comes.
or what comes next
The question would be: Is the ire ariku?

To find the answer, the ibo will be used again, in a manner similar to
the already described. The
the priest proceeds to take out the snails and finds that in this case there are 7 of them
the in conversational position,
which means that a second round will be necessary to ask for the hand (see reg)
Once this is done, it
the snails tell in a conversational position, the corresponding hand is requested and
, if the answer is positive,
the positive results are recorded as shown below:

8 7-7
6-5=I exist
If a negative response had been obtained, it would not be necessary to make any notation.
a, but rather that
I would continue asking according to table 7 (see chapter 4) until reaching the answer.
positive, which is the one that
you must write down.

Next, it is necessary to investigate whether the ire is yale or kotoyale, so one should ask.
ta:

Is the ire yale?

To find the answer, the ibo are used similarly to the previous cases.
sacrifices; the priest throws the
snails, count those that fall into a conversational position and, if not necessary a
second round, ask for the hand
corresponding. If a positive response is obtained, it will be noted on the consultation sheet.
to the results:

8 7-7 3
6-5=one

With the information obtained so far in the consultation process, it is possible

to pass to the next one
stage in which the priest shapes and communicates the oracular message.
To conform the oracular message, the priest must take the following into account.

Refranes del personaje oracular Obara Tonti Oshe; por ejemplo: "Hacia fuera, hac
it is the patio
the consulted person has to eliminate some element, situation, or person that is present
about him, and of which
it depends on your well-being and stability.
Strength, leadership, charisma, protection, wisdom, and the ability to bring people together.
the positive and negative of Oshe.
The future prediction of ire came out with 8, that is, with Eyeunle, so it must be to
to apply the saying
corresponding to this simple and major odu, which according to table 13 is 'The
the head carries the body, a
only king rules a people
for example, this could
92
it can be interpreted that the ire or well-being predicted by the oracle will always come to pass
that is used well the
head; that is to say, to act without being carried away by emotions, in an ana
logical, sensible, and calm.
That the ire ariku came out with the sign (7-7), Odi Tonti Odi, and that odi in its general
positive ages, speaks to us
of the family, of happiness in the couple, of the sacrifice of parents for their
his children, among others.
That the ire ariku is yale and that it came out with sign 3, that is Ogunda, that in ire (see
Table 13) says: 'What is not
"Struggle is neither appreciated nor enjoyed" and in whose positive generalities we have.
work, struggle and
persistence; this, along with the previous aspects, can be interpreted as
that the consulted must persist
and fight to maintain your mental clarity without emotions and for your well-being, which,
as it was said from the beginning,
It depends on what they eliminate from their environment that is a source of discomfort.
As derived from all that has been previously stated, the formation of the oracular message by
part of the priest and
his subsequent communication to the consulted part of the inquiry requires po
in practice all the
arsenal of knowledge acquired through deep and extensive study. Only s
about the base of solids
knowledge, great wisdom and long experience shape a priest
that I managed to conform and
communicate the oracular message with accuracy and high success.
To carry out the final stage of the consultation, the priest will take into account that
the prediction was of a
I will go there, so the question that should start this part of the process would be:

O Elegua, what do you want?

Or in other words:
Elegua, do we need to make an offering?
The answer to this question can be found using the ibo through a procedure.
a similar feeling to the one already described.
If it is positive, it will be determined what kind of adimu is necessary to guarantee.
that the Ire Yale is
produce quickly and with certainty. For this, successive questions will be asked about
and the adimu classes that
They are related in table 10, until a positive response is obtained.

Next, it must be determined to which orisha the adimu will be offered, starting with the
primary of the
oracular character (6-5), composed of Obara and Oshe. First, one asks the p
active art (deity
male) of the first odu, in this case Elegua; if no response is obtained
Sitiva, the question is transferred.
to the passive part (female deity) of the second odu, in this case Oshun. If the r
response remains
negative, it shifts to the second position where the deities speak, always taking
and first of all the
male deity of the first odu and if necessary the female deity of the second
I will wait until I obtain one.
positive response. The hierarchical order in which they speak must always be respected.
deities in the odu
obtained for the consulted.
The priest must explain in detail to the consulted how to perform the adimu, where and
for how long
it should be placed, and what to do with it after removing it.
Finally, the priest can summarize the main aspects of the consultation and,
addressing the consulate
inquire if you wish to ask any other questions. If not, the priest will ask
to the oracle:

Elegua, is this it?

If a positive response is obtained, the consultation process is closed. If Ele
I, with an answer
negative, indicates that the process has not ended, the priest will continue to interrogate
I go to the oracle until I arrive at
determine what else should be done, for example: putting collars on the consu
to beg at the head,
among others.

APPENDIX 1.
First oriate in Cuba, recognized as great connoisseurs of the Cuban Dilogun
.

PRIVATE NAME NAME OF THE SAINT Saint Charity

Owner of the Cabildo
from Shango Tedun
IGORO
OSHOSIÑA RosaliaEFUSHEYEWAÑA Teresita Ariosa-OSHUNÑA MercedODOROSINYEMAYAÑa
Belén APOTOOSHUN Calixta Morales ODED EIASHOS ITimotea Abea AYAILEU
(LATUAN)SHANGOGuillermina Castel-OSHUNCarmen MiróEWINLETIOBATALarona
CollazoAWAPITIKOSHANGOJosé RocheOSHUNKAYODEOSHUNLiberato
Valdés EWIN LETIO BATALA Tomás Romero EWIN LETIO BATALA Octavio Samá BAN BOSHE
(OBADIMEYI)SHANGO
APPENDIX 2

The order of the odu in the Ifa divination system.

OGBE
OYEKU
IWORI
EDI
IROSUN
Owonrin
OBARA
OKANRAN
Ogunda
OSA
IKA
Weighing scale
OTURA
IRETE
OSE
OFUN

BIBLIOGRAPHY

Ifa an Exposition of Ifa, Literary Corpus

Ibadan, Nigeria
1976.
Bascom, William: Odu Ifa: The order of figures of Ifa. Bulletin of 01 IFAN, Vol. XX
III, Ser. 3, No. 3-4, 1961.
Ifa divination. Communication Between Gods and Men in West Africa. Bloom
ington, Indiana University

Press, London, 1969.

The Yoruba of Southwestern Nigeria. Case studies in Cultural Anthropology
y, New York, 1969.
......: Shango in the New World. Occasional Publication, African and Afro-America
n Research Institute. The

University of Texas at Austin, 1972.

Sixteen Cowries. Yoruba Divination from Africa to the New World. Bloomin
gton, Indiana University
Press, London, 1980.
Elizondo, Carlos: Manual of the Italero of the Lucumi Religion. Occasional Publication,
New Jersey, 1976.
Feraudy Espino, Heriberto: Yoruba, an approach to our roots. Politi Publishing House
ca, Havana, 1993.
Gleason, Judith, Awotunde Aworinde and John Olaniyi, (Ogundipe). A Recitation of
Ifa, Oracle of the Yoruba.

Grossman Publishers, New York, 1973.

Imasogie, D.: African Traditional Religion. University Press Limited, Ibadan, Nigeria
geria, 1985.

Karade, Baba Ifa: The Handbook of Yoruba Religious Concepts. Samuel Weiser, Inc.
York Beach, Maine
United States of America, 1994.

Lachatañeré, Rómulo: The religious system of Afro-Cubans. Echú Bi Collection. Publisher

of Sciences
Social Sciences, Havana, 1992.

African Religions and Philosophy

Inc., Garden City, New
York, 1970.

Morton-Williams, Peter, William Bascom and E.M. McClelland: Two Studies of Ifa D
divination.
Oxford, University Press, 1966.

Omosade Awolalu, Joseph.: Yoruba Beliefs and Sacrificial Rites. Longman Group Ltd
d., London, 1979.

...and P. Adelumo Dopamu. West African Traditional Religion. Onibonoje Press,

Book Industries, Nigeria
1979.

Ifism
Hong Kong, 1986.
Oxford University Press: A Dictionary of the Yoruba Language. Oxford House, Iddo
Gate, PMB, Ibadan,
Nigeria, 1978.

Peek, Philip M.: African Divination Systems. Ways of Knowing. Indiana University
Press, Bloomington and
Indianapolis, 1991.

Pollak-eltz, Angelina: Afro-American Cults. ColecciManoa, Andrés Bello University

I, Caracas, 1977.

Rogers, Andres R.: The Snails. History of their Letters. Latin American Bookstore
in, Washington D.C., 1973.

Guide to Shell

Witte, Hans: Ifa and Esu Iconography of Order and Disorder. Art Dealer Luttik, H
Holland, 1984.
(+) There is a plus sign; that is to say, a seventeenth, but due to its specificity it does not
includes as
fundamental.
(_)Eshu or Elegua: dual deity of the Yoruba pantheon. In Cuba, he is bent in two, Elegua
representative of positivity
and Eshu representative of negativity.
Prayers from the room where the initiation takes place.

(_)It is death.
 (_)Means "my head".

God, possessor of the law.

God possessor of the sun.

Deity to whom human creation is attributed.

God of vegetation.

God of war.

(_)Prophet of divination of Ifa. Known in Cuba as Orumila and in Africa as

my Orunmila.

(_)Name commonly given, in the Ifa system, to Eyeunle Tonti Ogunda.

(_)Name of the oracular position in Ifa.

(_)Ibodun: Secret ceremonial room.

Initiation ceremony of Palo Monte.

God of War.
(...) Alafin. Title of the king of the Oyo people in Nigeria.
(_)Obakoso. Honorific name of Shango.
A child who has returned to his mother after death and is reborn.
In Yoruba, the word means 'evil'.

(...) In Yoruba it is called aiku and means 'no mortality'.

(...) In Yoruba, it is called araorun, which means 'the beyond'.

In Yoruba, it is called obirin, which means "woman" or "wife".

(_)In Yoruba it is called okonrin, which means 'man' or 'husband'.

(...) In Yoruba, it is called arugbo, which means "old".

In Yoruba, it is 'arun' and means 'disease'.

In Yoruba, it is called ebo ori.

In Nigeria, the word obi is the name of the kola nut; in Cuba, as it is
does not exist, it is replaced

for the dry coconut, whose true name in Yoruba is agbon.

In Yoruba, this wine is known as emu.

In Yoruba it is known as amibo. The okra and flour are cooked in the water.
where they boiled the

guineas that were sacrificed, adding pieces of this meat.

In Nigeria, it is said arishe.