The original major odu ifa. ile 2 adedayo ologundudu

3. Copyright © 2008 by:
Center for Spoken
Words / Institute of
Yorùbá Culture.
All right reserved This
book may not be
reproduce in whole or
in part, Including
illustrations, in any
form (beyond that
coping permitted by

4. sections 107 and 108
of the US copyright
Law except by
reviewer for public
press).without written
permission from the
author and publishers
Printed in. Ibadan
University Printery
Chief
Adédayọ̀Ológundúdú.

5. 2008.
ISBN: 978-0-615-
24432-7 TABLE OF
CONTENTS
Preface: -----------------
-----------------------------
-----------------------------
Pg3
Dedication: -------------
-----------------------------
-----------------------------

6. Pg4
Acknowledgement: ----
-----------------------------
----------------------------
Pg4
Foreword: ---------------
-----------------------------
----------------------------
Pg5-6
Introduction: -----------
-----------------------------

7. ----------------------------
Pg7-14
Figures of the 256
Odù Ifá: -----------------
-----------------------------
-----Pg14-31
Òguńdáméji
Òsáméjì
Ìrẹ̀tẹ̀mejì
Òtúráméjì
Ìkáméjì

8. Òtúrúpọǹmejì
Ọ̀sẹ́méjì
Ọ̀fuńméjì PREFACE
Although much have been done by many
other writers on the subject of Ifá and the
Odù; the fact of the matter is that there is
no one book that can contain all the
wisdom and the stories in the Odù Ifá.
We the present generation can only make
attempts. After we are done and join the
ancestors, our children will still have
much more to write about. The
knowledge of Ifa covers everything that
have been created and yet to be created.

9. Dedication
This book is dedicated to all the
prophets that are known by humanity. It
is dedicated to the spirit of Òruńmìlà
and all of the Olódùs. It is dedicated to
all Babaláwo, Ìyánífá, and Omo awo. It
is dedicated to all those that committed
themselves to spreading the wisdom and
ethical teachings of Ifa all over the
world. This book is also dedicated to
my two dear brothers. Prince Adéwálé
Albert Adérótìmí Láyadé who died from
complications that resulted from an auto
accident he sustained along Ifè Ìbàdaǹ
road in Nigeria. My other brother Prince
Adédgbóyèga Adédọ̀tun Abraham

10. Adérótìmí Láyadé alias Dotlay met his
mysterious death on his way to Benin
between Ilésha and Akure road in
Nigeria. They were both direct
descendants of Ooni Àjàguń. I am sure I
can be at peace now that I have
dedicated this volume of my books to
both of them. They were my inspirations.
I pray that their souls rest in perfect
peace with Olódùmarè.

14. Left to rightỌmọ Ọba Adégbóyèga Dọ̀tun
Adérótìmì Láyadé. 1950-2008 Oba
Adémilúyì (Ọọni Àjàguń) reined 1910
1930. IléIfẹ. Omo Oba Adéwálé
Adérótìmí Láyadé 1947 - Oct. 12th 2003

15. ACKNOWLEDGEMENT
I thank everyone that has helped me to
make these books possible. One saying
in Ilé If ẹ̀ says:“Àgìdímọ̀làjà awo alẹ̀
Ifẹ̀”. Àgìdímọ̀làjà is the awo of Ilé Ifè
the ancient city. “Awo ni gbáwo ni
gbọnwọ́”. It is an awo that helps and lift
up another awo “Báwo kò bá gbáwo ní
gbọn wọ́ awo atẹ”. If one awo do not
help the other, the awo will be shamed. I
will continue to be thankful to Awótuńdé
Awóreni for his contributions to this
book. I am sure
The subsequent volumes of this work
will be done with much more
collaborations among various awos.

16. There is no only one way or one solution
to the preservation of the knowledge
from Ifa teachings.

17. FOREWORD
I thank Olódùmarè for the opportunities
that have been giving to me. I belief the
most important thing in life is to do
one"s best in everything. The idea of just
making an attempt isthe beginning of
doing one"s best. One old
Chineseproverb says “A journey of
thousand miles starts with the first right
step. I pray that the elders with wisdom
never vanish from the face of the earth...

18. INTRODUCTION
This book is a continuation of the major
Odù Ifá Ilé Ifè Volume one. Because the
book will be too voluminous in one
book I decided to make the books in two
volumes. There are eight of the major
Odùs in Volume one and this book
contain the remaining eight Odùs. The
Odùs and stories are compilation from
various sources. This is the rest of the
major sixteen Odù. The next volume will
begin with Àmúlù Ogbè; which are
Ogbè combinations to the Odù Ogbèfuń.
By now I hope Ifá no longer need
introduction. Babaláwos do not go
around trying to convert people to

19. practice Ifá. People look for Ifá. Human
thirst for knowledge and wisdom will
continue for eternity. I hope to continue
the volumes to the Odùs “Ọ̀ fuń Ọ̀ sẹ́”
which is the last of the 256 Odùs. Ideas
and more information are welcome from
knowledgeable Awos, even though I
will seek out as much as I can.
Se, one just has to be consistent. He /
she will still arrive at the same
conclusions. Ifá is Ifá everywhere you
go in the world.
Ojú Odu
mérìndínlógún 1 2 3 l l

20. ll ll ll ll
l l ll ll l l l l ll ll l l l l ll ll
ll ll Èjì Ogbè Ọ̀ yẹ̀kú
méjì Ìwòrì méjì 4
l l
ll ll ll ll l l Èdí méjì
5 6 7 l l ll ll l l

21. ll ll ll ll l l ll ll ll ll ll ll ll
ll l l ll ll Ọ̀ bàrà méjì Ọ̀
kànràn méjì Ìrosùn
méjì 8
ll ll
ll ll
l l
l l
Ọ̀ wọ́nrín méjì

22. 9 10 11 l l ll ll l l
l l l l l l l l l l ll ll ll ll l l l
l Ògúndá méjì Òsa
méjì Ìrẹtẹ̀ méjì
Èjì ẹlẹ́mẹrẹ̀ 12
l l
ll ll
l l

23. l l
Ètúrá méjì
13 14 15 ll ll ll ll l l
ll ll l l ll ll l l ll ll l l ll ll
ll ll l l Ètúrúpòn méjì
Ìká méjì Ọ̀ sẹ́ méjì
Ọ lọgbọ́n méjì
16

24. ll ll
l l
ll ll
l l
Ọ̀ fún méjì
Ọ̀ràngún méjì Àpólà
Ogbè
17

25. ll l
ll l
ll l
ll l
Ogbè-yẹ̀kú 18
ll l
l l
l l

26. ll l
Ogbè-wòrì 19
l l
ll l ll l l l Ogbè-dí 20
l l
ll l
ll l

27. ll l
Ogbè-bàrà
21
ll l
ll l
ll l
l l
Ogbè-kànràn 22

28. l l
l l
ll l
ll l
Ogbè-ròsún
25
ll l
l l

29. l l
l l
Ogbè-sá
Ogbèríkà 26
l l
l l
ll l
l l
Ogbè-rẹtẹ̀

30. Ogbè wáat ẹ̀ 23
ll l
ll l
l l
l l
Ogbè-wọ́nrín
Ogbè w ọ́nlé 27
l l

31. ll l
l l
l l
Ogbè-túrá
Ogbè alárá 24
l l
l l
l l
ll l

32. Ogbè-gúndá
Ogbè-y ọ́nú
28
ll l
ll l
ll l
ll l
Ogbè-túrúpọ̀n

33. Ogbè tọ́mọpọ̀n
29
ll l
l l ll l ll l Ogbè-ká 30
l l
ll l l l ll l Ogbè-sẹ́ 31

34. ll l
l l
ll l
l l
Ogbè-fún Àpólà Ọ̀
yẹ̀kú
32 33 34 35 l ll ll ll l ll l
ll

35. l ll l ll ll l ll ll l ll l ll ll l
ll ll l ll ll ll l ll ll ll Ọ̀
yẹ̀kú -logbè Ọ̀ yẹ̀kú -
bìwòrì Ọ̀ yẹ̀kú -dí Ọ̀
yẹ̀kú -bàrà
36 37 38 39 ll ll l ll ll ll
l ll
ll ll l ll ll ll l ll ll ll ll ll l l
l ll l ll ll ll l ll ll ll Ọ̀

36. yẹ̀kú -pelékan Ọ̀ yẹ̀kú -
rosùn Ọ̀ yẹ̀kú -wọ́nrín
Ọ̀ yẹ̀kú -gúndá
Ọ̀ yẹ̀kú–kànràn
40 41 42 43 ll ll l ll l ll
ll ll
l ll l ll ll ll ll ll l ll ll ll l ll
l ll l ll l ll l ll ll ll Ọ̀

37. yẹ̀kú -sá Ọ̀ yẹ̀kú -rẹtẹ̀
Ọ̀ yẹ̀kú–túrá Ọ̀ yẹ̀kú-túrúpé
44 45 46 ll ll l ll ll ll
l ll ll ll l ll ll ll l ll ll ll ll
ll ll ll l ll Ọ̀ yẹ̀kú -ká Ọ̀
yẹ̀kú ọ̀sẹ̀ Ọ̀ yẹ̀kú ọ̀fún
Àpólà Ìwòrì

38. 47 48 49 50 l ll ll ll l ll l
l
l l ll l ll l ll l l l ll l ll l ll l
l ll ll ll l ll ll ll Ìwòrì-
Ogbè ÌwòrìỌ̀ yẹ̀kú
Ìwòrì-èdì ÌwòrìỌ̀ bàrà
ll ll l ll
ll l l l ll l ll l l ll ll ll
ÌwòrìỌ̀ kànràn Ìwòrì-

39. rosún ll ll
ll l
l l
l ll
Ìwòrì-wọ́nrín l ll
l l
l l
ll ll
Ìwòrì-gúndá

40. 55 56
ll ll l ll
l l ll l l l ll l l ll l ll
Ìwòrìọ̀sá Ìwòrì-rẹtẹ̀ 57
l ll
ll l
l l
l ll

41. Ìwòrì-túrá 58
ll ll
ll l
l l
ll ll
Ìwòrì-túrúpọ̀n
59 60 ll ll l ll

42. l l ll l ll l l l ll ll ll ll
Ìwòrì-Àyọ̀ká ÌwòrìỌ̀ sẹ́
61
ll ll
l l
ll l
l ll
Ìwòrì-Òfún

43. 62 63 l l ll l
l ll ll ll l ll ll ll l l ll l
Èdí-gbè Èdí-yẹ̀kú
Àpólà Èdí
64
ll l
l ll l ll ll l Èdí-wòrì 65

44. l l
ll ll ll ll ll l Èdí-bàrà
66 67 l l ll ll
l l ll ll l l ll ll l l ll ll Èdí-kànràn
Èdí-rosùn 68
ll ll

45. l l
l l
ll ll
Èdí-wọ̀ńrìn 69
l l
ll ll
ll ll
l l
Èdí-gúndá ll l l l l l

46. l ll l ll ll ll l ll ll ll l ll l l l
l l l Èdí-sá Èdí-rete
Èdí-túrá ll l
ll ll
l ll
ll l
Èdí-túrúpọ́n
74 75 76 ll l l l ll l

47. l ll ll ll l ll ll ll l ll ll ll ll l
ll l l l Èdí-ká Èdí-sẹ́
Èdí-fún
Àpólà Ọ̀ bàrà 77 78 79
l l ll l ll l
l ll ll ll l ll l ll ll ll l ll l ll
ll ll ll ll Ọ̀ bàrà-Ògbè
Ọ̀ bàràọ̀yẹ̀kú Ọ̀ bàrà-wòrì

48. 81 82 83 ll l l l ll l
ll ll l ll ll ll ll ll ll ll l ll l
ll ll ll l ll Ọ̀
bàràọ̀kànràn Ọ̀ bàrà
rósùn Ọ̀ bàrà-wọ́nrín
Ọ̀ bàrà-gúndá 80
l l
ll ll

49. ll ll
l ll
Òbàrà-èdì
84
l l
l ll l ll ll ll
85 86 87 88 ll l l l l l ll l

50. l ll l ll ll ll ll ll l ll ll ll l ll
l ll l ll l ll l ll ll ll Ọ̀
bàràọ̀sá Ọ̀ bàrà-rẹtẹ̀ Ọ̀
bàrà-túrá Ọ̀ bàrà-túrúpọ̀n
89 90 91
ll l l l ll l
l ll ll ll l ll ll ll l ll ll ll ll
ll ll ll ll ll Ọ̀ bàrà-ká Ọ̀
bàràỌ̀ sẹ́ Ọ̀ bàràỌ̀ fún

51. Àpólà Ọ̀ kànràn
92 93 94 95 l ll ll ll ll ll
l ll
l ll ll ll l ll ll ll l ll ll ll l ll
ll ll l l ll l ll l l l Ọ̀
kànràn -Ogbè Ọ̀
kànràn-yẹ̀kú Ọ̀
kànràn-wòrì Ọ̀
kànràn-dí

52. 96 97 98 99 l ll l ll ll ll l
ll
ll ll l ll ll ll l ll ll ll ll ll l
ll l ll ll l ll l l l ll l Ọ̀
kànrànọ̀bàrà Ọ̀
kànràn-rósù Ọ̀
kànràn-túrá Ọ̀
kànràn-túrúpọ́n
100 101 102 103 ll ll l ll

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

54. l ll ll ll l ll ll ll l ll ll ll ll l
ll l l l Ọ̀ kànràn-ká Ọ̀
kànrànọ̀sẹ́ Ọ̀
kànrànọ̀fún 107
l l
l l
l ll
l ll
Ìrosùn- Ogbè Àpólà

55. Ìrosùn
108 109
ll l ll l
ll l l l ll ll l ll ll ll ll ll
ÌrosùnỌ̀ yẹ̀kú Ìrosùn-wòrì
110
l l

56. ll l
ll ll
l ll
Ìrosùn-èdì
111
l l
ll l
ll ll
ll ll

57. ÌrosùnỌ̀ bàrà 112 113
ll l ll l
ll l ll l
ll ll l ll l ll l ll ÌrosùnỌ̀
kànràn Ìrosùnọ̀wọ́rín
114
l l

58. l l
l ll
ll ll
Ìrosùn-gúndá
115
ll l
l l
l ll
l ll

59. ÌrosùnỌ̀ sà 116 117
l l l l
l l ll l ll ll l ll l ll l ll
Ìrosùn-rẹtẹ̀ Ìrosùn-túrá
118
ll l
ll l

60. l ll
ll l
Ìrosùn-túrúpọ́n
119
ll l
l l
ll ll
ll ll
Ìrosùn-ká

61. 122
l ll
l ll l l l l Ọ̀ wọ́nrín -
ogbè Ọ̀ wọ́nrín ọ̀yẹ̀kú
Ọ̀ wọ́nrín -wòrì Ọ̀
wọ́nrín -èdí 120 121
l l ll l
ll l l l l ll ll ll ll ll l ll

62. Ìrosùnọ̀sẹ̀ Ìrosùnọ̀fún
Àpólà Ọ̀ wọ́nrín 123
124 ll ll ll ll
ll ll l ll ll l l l ll l ll l 125
l ll
ll ll ll l l l l ll ll ll l ll l ll

63. ll ll ll ll l ll l ll ll l ll l ll l
l l ll l l l ll l ll l

64. Ọ̀ wọ́nrín -bàrà Ọ̀
wọ́nrín -kànràn Ọ̀
wọ́nrín -rosùn Ọ̀
wọ́nrín -gúndá
130 131 132 133 ll ll l ll
l ll ll ll
l ll l ll ll ll ll ll l l ll l l l l
l l l l l l l ll l Ọ̀ wọ́nrín -
sá Ọ̀ wọ́nrín -rẹtẹ Ọ̀

65. wọ́nrín -túrá Ọ̀ wọ́nrín
-túrúpọ́n
134 135 136
ll ll l ll ll ll
l ll ll ll l ll ll l l l ll l ll l ll
l l l Ọ̀ wọ́nrín–ká Ọ̀
wọ́nrín-sẹ́ Ọ̀ wọ́nrín -
wọ̀fún

66. Àpólà Ògúndá 137 138
l l ll l
l l ll l l l ll l l ll ll ll
Ògúndá-Ògbè
Ògúndá-yẹ̀kú 139
ll l
l l
l l

67. ll ll
Ògúndá-wórí 140
l l
ll l
ll l
l ll
Ògúndá-dí
141 142

68. l l ll l
ll l ll l
ll l ll l
ll ll l ll
Ògúndá-bàrà Ògúndá-kànràn
143
l l
l l

69. ll l
ll ll
Ògúndá-rosùn 144
ll l
ll l
ll l
l ll
Ògúndá-wọ́nrín

70. Ògúndèrin
ll l
l l
l l
l ll
Ògúndá-sà l l l l ll l
l l ll l ll l ll l l l l l l ll l ll
ll ll Ògúndà-rete
Ògúndá-túrá Ògúndà-

71. turùpọ̀n
149
ll l
l l
ll l
l ll
Ògúndá-kà 150 151
l l ll l

72. ll l l l l l ll l ll ll l ll
Ògúndá-sẹ́ Ògúndá-fún
Àpólà Ọ̀ sá
152
l ll
l l
l l

73. l l
Ọ̀ sá-ogbè 153 154 155
ll ll ll ll l ll
ll l l l ll l ll l l l ll l ll l ll l
l l Ọ̀ sá-yẹ̀kú Ọ̀ sá-wòrì
Ọ̀ sá-dí
156
l ll

74. ll l
ll l
ll l
Ọ̀ sá-bàrà 157 158 159
ll ll l ll ll ll
ll l l l ll l ll l ll l l l l l ll l
l l Ọ̀ sá-kànràn Ọ̀ sá-rosùn
Ọ̀ sá-wọ́nrín

75. 160
l ll
l l
l l
ll l
Ọ̀ sá-gúndá 161 162
163
l ll l ll ll ll
l l ll l ll l ll l l l l l l l l l ll

76. l l ll l ll l ll l l l l l l l l l ll
l Ọ̀ sá-rẹtẹ̀ Ọ̀ sá-túrá Ọ̀
sá-túrúpọ́n 164 165
166
ll ll l ll ll ll
l l ll l l l ll l ll ll ll l ll l ll
l l l Ọ̀ sá-ká Ọ̀ sá-sẹ́ Ọ̀
sá-fún
Àpólà Ìr ẹtẹ̀

77. 167 168 169 170 l l ll l
ll l l l
l l ll l l l ll l l ll ll ll l ll ll
ll l l ll l ll l l l Ìrẹtẹ̀-
Ògbè Ìrẹtẹ̀-ọ̀yẹ̀kú
Ìrẹtẹ̀-wòrì Ìrẹtẹ̀-dí
171 172 173 174 l l ll l l
l ll l

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

79. l l l l ll l ll l l ll l ll l ll ll l
ll l l l l l ll l Ìrẹtẹ̀-gúndá
Ìrẹtẹ̀-Òsà Ìrẹtẹ̀-túrá
Ìrẹtẹ̀-túrúpọ́n
Ẹ sẹ̀kanọlà 179 180
181 ll l l l ll l
l l ll l l l ll ll l ll ll ll ll l ll
l l l Ìrẹtẹ̀-kà Ìrẹtẹ̀-Òsè
Ìrẹtẹ̀-ọ̀fún

80. Ìrẹtẹ̀-alájé17
Àpólà Òtúrá l l
l ll
l l
l l
Òtúrá-Ògbè
Òtúrá-oríre Òtúrá-
Oríkọ̀ ll l

81. ll ll
ll l
ll l
Òtúrá-yẹ̀kú ll l l l
l ll ll ll l l ll l ll l l l
Òtúrá-wòrì Òtúrá-dí
186
l l

82. ll ll
ll l
ll l
Òtúrá-bàrà 187
ll l
ll ll
ll l
l l
Òtúrá-kànràn 188 189

83. l l ll l
l ll ll ll ll l l l ll l l l
Òtúrá-rosùn Òtúrá-wọ́nrín
190
l l
l ll
l l

84. ll l
Òtúrá-gúndá 191
ll l
l ll l l l l Òtúrá-sá 192
193
l l ll l
l ll ll ll

85. ll l l l
l l ll l
Òtúrá-rẹtẹ̀ Òtúrá-túrúpọ̀n
194
ll l
l ll ll l
ll l
Òtúrá-ká 195

86. l l
ll ll l l ll l Òtúrá-sẹ́ 196
ll l
l ll
ll l
l l
Òtúrá-fún

87. 197
l ll
l ll
l l
l ll
Ètúrúpọ̀n-gbé Àpólà
Ètúrúpọ̀n
198
ll ll

88. ll ll
ll l
ll ll
Ètúrúpọ̀n-yẹ̀kú 199
200
ll ll l ll
l ll ll ll l l ll l ll ll l ll
Ètúrúpọ́n-wòrì
Ètúrúpọ̀n-dí l ll ll ll l ll

89. ll ll
ll ll ll ll l ll ll ll ll l ll l ll l
l l ll ll l ll ll ll l ll
Ètúrúpọ̀n-bòrà
Ètúrúpọ̀n-kànrànÈtúrúpọ́n-rosùn
Ètúrúpọ́n-wọ́nrín

90. 205 206
l ll ll ll
l ll l ll l l l l ll ll l ll
Ètúrúpọ̀n-gúndá
Ètúrúpọ̀n-sá 207 208
l ll l ll
l ll ll ll
ll l l l

91. l ll l ll
Ètúrúpọ̀n-rẹtẹ̀
Ètúrúpọn-túrá
209 210
ll ll l ll
l ll ll ll ll l l l ll ll ll ll
Ètúrúpọ̀n-ká
Ètúrúpọ̀n-sẹ́ 211

92. ll ll
l ll
ll l
l ll
Ètúrúpọ̀n-fún
Àpólà Ìka 212 213
l ll ll ll
l l ll l l ll ll ll l ll ll ll

93. Ìká- Ògbè Ìká- yẹ̀kú
Ìká- gbèmí
214 215 ll ll l ll
l l ll l l ll ll ll ll ll l ll
Ìká- wòrì Ìká- dí
216 217
l ll ll ll

94. ll l ll l ll ll ll ll ll ll l ll
Ìká- bàrà Ìká- kànràn
218 219
l ll ll ll
l l ll l ll ll l ll ll ll l ll
Ìká- rosùn Ìká- wọ́nrín
l ll ll ll l ll
l l l l l l l ll l ll ll ll ll ll l

95. ll l ll Ìká- gúndá Ìká- sá
Ìká- rẹtẹ̀ l ll
ll l ll ll l ll Ìká- túrá
224 225 226 ll ll l ll ll ll
ll l ll l l l l ll l ll ll ll ll ll
ll ll l ll Ìká- túrúpọ̀n
Ìkáọ̀sẹ́ Ìkáọ̀fún

96. Àpólà Ọ̀ sẹ́ 227 228
229 l l ll l ll l
l ll ll ll l ll l l ll l l l l ll ll
ll ll ll Ọ̀ sẹ́ Ogbè Ọ̀ sẹ́
yẹ̀kú Ọ̀ sẹ́ wòrì
Ọ̀ sẹ́ dúdú 231 232 233
l l ll l l l
ll ll ll ll l ll ll l ll l ll l l ll

97. l ll ll ll Ọ̀ sẹ́ -bàrà Ọ̀ sẹ́
-kànràn Ọ̀ sẹ́- ìrosùn
230
l l
ll ll ll l l ll Ọ̀ sẹ́ dí
234
ll l

98. ll ll
l l
l ll
Ọ̀ sẹ́ -wọ́nrín
235 236 237 l l ll l l l
l ll l ll l ll l l l l ll l ll ll l
ll l ll Ọ̀ sẹ́- gúndá Ọ̀ sẹ́
-sá Ọ̀ sẹ́- rẹtẹ̀ 238

99. l l
ll ll
l l
l ll
Ọ̀ sẹ́- túrá
Ọ̀ sẹ́ Awúrelà 239
ll l
ll ll

100. l l
ll ll
Ọ̀ sẹ́- túrúpọ̀n 240 241
ll l ll l
l ll l ll ll l ll l ll ll l ll Ọ̀
sẹ́- ká Ọ̀ sẹ́- fún
242
l ll

101. l l
l ll
l l
Ọ̀ fún- ogbè Àpólà Ọ̀
fún
243 244 245 ll ll ll ll l ll
ll l l l ll l ll ll l ll ll ll ll l
ll l l l Ọ̀ fún- yẹ̀kú Ọ̀
fún- wòrì Ọ̀ fún- dí

102. 246
l ll
ll l
ll ll
ll l
Ọ̀ fún- bàrà 247 248
249
ll ll l ll ll ll

103. ll l l l ll l ll ll ll ll l ll l l ll
l l l Ọ̀ fún- kànràn Ọ̀
fún- rosùn Ọ̀ fún-wọ́nrín
250
l ll
l l
l ll
ll l

104. Ọ̀ fún- gúndá
254
ll ll
ll l l ll ll l Ọ̀ fún-òtúrupọ̀n
Ọ̀ fún- ká Ọ̀
fúnọ̀sẹ́ 251 252 253
ll ll l ll l ll

105. l l l l ll l l ll ll ll l ll l l l l
l l Ọ̀ fúnọ̀sá Ọ̀ fún-rẹtẹ̀
Ọ̀ fún- túrá
255 256 ll ll l ll
l l ll l ll ll l ll ll l ll l
ODÙ KẸSAN ÒGÚNDÁ MÉJÌ ẸSẸ̀
KÍNNÍ Bàbá dó lóko
Bàbá a rìn lóko
Bàbá aṣojú konko lálède Òkò
A dífá fún Irúnmọ̀lẹ òjùkótún

106. A kí fún Irúnmọ̀lẹ ojúkòsí
W ọ́n ní kí wọ́n óṣe àkàléẹbọ níṣíṣe Ẹbọ
kíni àwọn yíòṣe?
Ïjẹ́ẹbọ kín ni akápòń ṣe
Ẹbọ àíku ni akápòńṣe
Ifá mọ̀ mọ̀ jẹ́ kí akápò ó rìn lọ dànù
Èrìgì àl ọ̀, mọ̀ mọ̀ jẹ́ kí iléakápò bàjẹ́
Ifá mọ̀ mọ̀ jẹ́ kí akápò ó rìn lọ
ifá ní kí á rúbọ àìkú, ṣùgbọ́n kí a di opó
ifá mún ifá ní Èmi wá ní kí a dojú
Ẹbọ rírú: Patẹ́rẹ́ẹbọ ni a o yàn níbẹ a ó
sì bọ ifá
IX. ÒGÚNDÁ MÉJÌ Chapter 1
The father who settles on the farm;
The father who walks on the farm;

107. Bàbá who was looking intensely at the
city called Òkò (an ancient Yorùbá
town); They cast Ifá divination for the
iruńmọlẹ̀.
Ojùk ọ̀tún (name of a divinity)
They recited Ifá for the Irúnmọlẹ̀
Ojùkòsì (also a name of a divinity) They
were advised to make offerings;
They asked what offerings should be
made.
And so what offerings does the Akápò
(name of the assistant of Ọ̀ rúnmìlà)
make. It is the offerings for longevity that
the Akápò makes;
Ifa do not let Akápò walk away and get
lost;
Èrìgìàlọ̀ (one ofỌ̀rúnmìlà"s names) do

108. not let the Akápò"s house be destroyed.
Ifá does not let Akápò walk away.
Ẹ bọ:
The babaláwo should use theỌ̀ pẹ̀lẹ̀ to
ask for the appropriate offerings and
also to make offerings to Ọ̀ rúnmìlà,
Adìyẹ dúdú, Obì, Orógbó,Ọtí and Owó
Awo.
Àlàyé:
Ifá says the client should make offerings
for longevity. In anything that we desire
in life, longevity should be foremost.
The client can have other wealth and
materialistic things but may not have
long life to enjoy them. The client should
remember the reason why the Irunmole

109. never dies. They will always prevail.
The Irunmole are the forces in the
Universe which will bless the client
with longevity if the offerings are made.
Ifa says the client should make offerings
for longevity in anything that we desire
in life; longevity should be foremost.
The client can have other wealth and
materialistic things but may not have
long life to enjoy them.
ÒGÚNDÁ MÉJÌ ẸSẸ̀ KEJÌ
À bá lọ, à bá dé À bá rọ́ràn Òní Ìjà ni
ìbá dà
A dífá fún Akòko mọ̀jàlawà Tíń sawo
ròdeỌ̀ yọ́
Akókó awo ọba lódeỌ̀ yọ́ Kúlúwẹ́ o
jomaa ilé

110. Àrọ̀nì jónáá ilé Olúkòyí Kúlúwẹ́, ó
jónáá ilé bẹẹrẹbẹẹ
(Ifá ní kí a ma gbàgbé olóoré, kí a fẹ́ràn)
(Aláfẹ̀hìn tìẹni bí tíẹyẹ akòko ará ilé)
Chapter 2
We could have gone; we could have
arrived; We could have seen the trouble
of today. It could have been a fight.
They divined Ifá for Àkókó Mọ̀jàlàwà.
He that was making Awo venture to the
city ( Ọ̀ yọ́)
Kuluwẹ (a name) does not look like the
way to the house. Àrọ̀nì (a name) does
not look like the way to the house of
Olúkòyí.

111. Ẹ bọ:
The client should make an offering to
Èṣù in order to avoid fights. Eku 1,Ẹja 1,
Epo, Obì, Ataare and Ọti 2, Owó Awo
and food.
Àlàyé:
Ifá says that the client should not forget
someone who has been helpful to the
client.
One should have love for someone who
has been a backbone in one"s life. One
should try to avoid fights and
confrontations.
ODÙ KEJE ÒGÚNDÁ MÉJÌ ẸSẸ̀
KẸTA
Ọ̀ rúnmìlà rìnrìnrìn nínú ìṣẹ́

112. Ó ní ojú kíí pọ́n ni jù kokooko lọ
Ọrùn kò gbọ́dọ̀ wo ju perépéré
Dá ifá fún ògún, oníjà-òòlè
Ẹjẹmu oluwọ́nrán
A da gìrìgìrì rebi ìjà A dífá fúnỌ̀
rúnmìlà
Bàrà Àgbọnmìrègún
Ifáń sunkún pé òun kò ní apá Tí a
fiiṣagbára
A ṣe igbá ògún dá ni sílẹ̀ Lará tó rọ ni
Ìgbà ògún dáni sílẹ̀
Lará tó rọ ni
Ifá ní kí a bọ ògún, kí a rúbọ, kí ale kúrò
lórí ide, Ifá ní òhun tíń pọ́n ni lójú, yíò
tẹni lọ́wọ́ etc.
ẸBỌ RÍRÚ: Eku,Ẹja, Obì,Ẹbọ, Àwo

113. amọ̀ fún Ìpèsè fún àwọn Àgbà ifá ní òun
yíò sọ ẹni di alágbára
Chapter 3
Ọ̀ rúnmìlà walks for so long in poverty.
He said the eyes never get redder than
that of Kokoko (an expression of serious
poverty). One never gets poorer than
this;
The neck can never be more of a burden
than that of Pẹ̀rẹ̀pẹ̀rẹ̀ (an expression of
hard labor)
One never suffers more than this;
They cast Ifá for Ògun Oníjàọlà
Ẹjẹmu Oluwọ̀nran (alias of Ògún)
The one who always runs to the fight
They cast Ifá teachings forỌ̀ rúnmìlà

114. Bàràmi Àgbonìrègún;
Ifá was crying that he doesn"t have the
arms that one can use for strength; You
know it is when Ògún sets one free.
That is when we feel better.
It is when Ògún sets one free that one
feels better.
Ẹbọ:
Eku 1,Ẹja 1, Obì, Epo,Ẹ̀kọ, Àkùkọ, Ẹja
for Ògún and Òkété for rituals for the
babaláwos.
Àlàyé: Ifá says that the client who has
consulted with the babaláwos should
worship Ògún and make offerings so that
one can be set free. As we know there
are many types of freedom. The client
will be set free in life. He or she will be

115. able to achieve one"s aim. The client
might be experiencing poverty and
hardship but things will get better for the
client if he or she worships Ògún and
makes offerings to Ògún. Ifá will give
the client power and victory in life.
Offerings come in different forms;
sometimes hard work and perseverance
are part of the offerings.
ODÙ KÉJE ÒGÚNDÁ MÉJÌ ẸSẸ
KẸRIN
Ilé ni mo ti jáde wá
Ọ̀ nà ni mo sìń tọ̀ọ́ bọ̀
A dífá fún Ògún
Oníjà Oolè
Ẹjẹmu olùwọran, A da gìrìgìrì rebi ìjà

116. Babaláwo ló bá ní kí n m ọ́ padà délé
mọ́ Gbọọrọgbọ, Ogboorogbo ni kín bá
òkú ẹ̀ Gboorogbo
Oníṣẹ̀gùn ló ní kíń mọ padà délémọ́
Gboorogbo, Ogboorogbo ni kín n bá òkú
ẹ̀
Gboorogbo
Ọkùnrin, Obìnrin, OsO Ajẹ́, àlááfà,
Wòlìi, ọmọdé, Àgbà,Onílé, Àlejò, ló ní
kíń ma padà délémọ́
Gboorogbo, Ogborogbo ní kí n bá òkú ẹ̀
Gborogbo
(Ifá ní kí a rúb ọ, Àwọn ọ̀tá kan fẹ́ bàwá
jà
(Wọ́n sìṣọ́nà ibi tíẹ fẹ́ lọ yí, Àwọn kò ní
jẹ́ kí a dé, Gbùgbọ́n ẹbọ kí aṣẹ́gun wọn
ni kí a rú. Ifá yíò fiọ̀tá súlẹ̀ Kú) etc.

117. (Ẹbọ RÍRÚ: Eku,Ẹja, Epo,ẹ̀kọ, Àkùkọ,
Ewé ifá Ewé ifá, pẹ̀lú patẹ́rẹ́ẹbọ)
Chapter 4
It is the house that I come from;
It"s theroad that I am walking on.
They cast Ifá teachings for Ògún
OníjàolèẸjẹmu Oluwọ̀nran (nickname of
Ògún) The one that always runs to a fight
(in praising Ògún)
If it is a babaláwo who wishes that I
don"t return from battle; It is on the way
on the narrow path that I will find his
dead body. At the narrow path.
If it is a herbalist who wishes me not to
return home, It is on the narrow path I

118. will find his dead body. At the narrow
path.
If it is a male, female, witch, wizard,
catholic –
Priests, young ones, old ones, landlords,
guests who wish me not to return home;
It is on the way on the narrow path that I
will find their dead body. At the narrow
path.
Ẹbọ:
Eku 1,Ẹja, Epo pupa,Ẹ̀kọ, Obì, Àkùkọ,
Ewé Ifá and Owó Awo
Àlàyé:
Ifá teaches that the client should be
careful of enemies and hatred. There are
some enemies who are trying to prevent

119. the client from having success in life.
The client might be preparing to go on a
venture. But the enemies do not have
good wishes toward the client. If the
client makes ebo, he or she will have
victory over the enemies. If the client is
going on a journey he or she should
make an offering for safe return.
ÒGÚNDÁ MÉJÌ ẸSẸ KÀRÚN Ìgbọ́rọ́ki
awo ìgbọ́rọ́ki
Ìgbọ́rọ̀fà awo ìgbọ́rọ̀fà
Ní jọ́ tí Ìgbọ́rọ̀fà o ti kí wọn lóde
ìgbọ́rọ́ki mọ́ Níọjọ́ tí ìgbọ́rọ̀fà, o ti kí
wọn lóde ìgbọ́rọ̀fà mọ́ Pònpọ́lá àbídí
sììrìkì
A dífá fún Alápá, ọmọ Arọ
A bù fún Molónígìjà,ọmọ ọ̀dọ̀fin

120. Molónígbìjà,ọmọ ọ̀dọ̀fin
Ìwọ ló díjà sílẹ̀ fún Ìwààmikùlẹ́hìn Tííṣe
ọmọ Ewí Adó
Ìwọ ló fòkèlè mẹ́ran níọbẹ̀ ikú
Ifá ní òhun ti ańṣe, òhun tí ó lè mún ìkà
wá ni, kí a rúbọ, kí a máṣe yan odì, kí a
máa báaẹnikánkan já etc.
Chapter 5
Ìgbóróki is the babaláwo of ìgbóróki (a
Yorùbá town) ÌgbórỌ̀ fà is the babaláwo
of Ìgbórọ̀fà (a Yorùbá town) The day
that Igboroki stopped greeting them at
Ìgbóróki again; The day that Ìgbórọ̀fà
stopped greeting them at the Ìgbóróki
again, Ponpola has a steady bottom.
They cast Ifá divination for

121. Molónìgbèjà;
They also cast Ifa divination for the
child of Aro (a name that means „I have
someone that will fight for me")
The child ofỌ̀ dọ̀fin, you were the one
who started the fight.
With Ìwàmikùl ẹ́hìn (a name which
means my achievement remains) Who
was the child of Ewí of Adó (the ancient
king of Adó)
You are the one that went and took a
piece of meat from the plate of death.
Ẹbọ:
Eku,Ẹja, Obì, Epo,Ẹ̀kọ, Àkùkọ, Owó
Awo.
Àlàyé:

122. Ifá is warning the client to be careful of
what he or she is doing. The client
should watch his or her character. He or
she should be nice and be friendly and
try to greet everyone and be nice to
people. He or she should not quarrel
with anyone. The client should not do
bad things. Good character is part of the
offerings for the client. So that offerings
for the client will keep the client from
trouble.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸFÀ Gúnnugún
ṣo ore màpálórí màpálórí
Àkàlàmàgbòṣoore màyògégé màyògégé
Ọjọ́ míí jomí bíí kẹ́ni ó ma tiẹ̀ṣoore mọ́
Oroṣoore òro ò léwé
Àfòmọ́ṣoore kò légbò

123. A dífá fún Òkété
Tí óń lọ réé tẹ́ọká nífá Ọká bọ̀ gbáwo mì
Ibi loṣe
Èrìgì àlọ̀, Ọká bo bá pewùsá
Bóo báa kú
Ọká bó gbáwo mì Ibi lóṣe
Chapter 6
Igúnnugún (the Vulture) did too many
favors and ended up with a bald head.
Àkàlàmàgbò (the big buzzard) did too
many favors and ended up with the
pouch on her neck. The next time and the
next time. Maybe one should not do any
more favors.
Òro (a type of apple tree) did too many

124. favors and ended up without roots; They
cast Ifá divination teachings for the
Òkété.
He was going to initiate (Ọká) the
Python into sacred Ifá practice.
Python, if you swallow an Awo you
have done evil. Èrìgìàlọ̀, Python if you
kill ewùsá (another name for special rat.
Èrìgìàlọ̀, Python if you kill Ewùsá if you
do not die.
Python if you swallow another Awo (an
initiate) You will have done evil.
Ẹ bọ:
The part of the offerings is for the client
to be careful for whom they do favors
for and how they do them. He or she

125. might be trying to do a favor like lending
money out to a friend or taking on a
serious responsibility or making such
decisions.
Àlàyé:
Ifá teaches about moderation in favors;
One should be aware of
misunderstandings in favors. But the
client should be careful of what favors
he or she does and for whom. It is
important that the client understand the
teaching of Ifá.
ÒGÚNDÁ MÉJÌ ẸSẸ KEJE
Ó ní ò wò wòrò
Mo ní ó tùtù dùn-dùn
Mo ní bíí owo túntùn tí a máa ní ní Mo

126. ní kí niẹbọ, ò ní
Ẹyẹle méjì àti egbèjìlá
Ò ńí Ò wọ wọ̀rọ̀
Mo ní Ó tutù dún dún
Ó ní bí kínni
Mo ní bí aya tuntun tí a maa fẹ ni Mo ní
kínniẹbọ, ò ní
Àgbéb ọ adìe méjì, àti egbèjìlá Mo ní bí
iléọmọ tuntun tí a máa bí Mo ní kín
níẹbọ, ó ní
Àkùkọ mẹ́ta àtiẹgbẹ̀ta lélọ́gbọ̀n Ó ní
abímọ léọmọ ni ti sẹ̀sẹ̀kí
Óní ọmọ kíí tán lẹ́hìn obìnrin
Mo ní bí ilé tuntun tí a máa kọ́ Ó ní
àdámọ́ àdámọ́ ni pèrègún dá aṣọ Ó ní
Pèrègún kíí lo aṣọ èsí

127. Óní Ewúré kan àti Èjìlélógún lẹbọ
Mo ní bí òye túntùn tí a ma j ẹ ni Ò nì kì
wọ́n yan òun lẹ́bọ
Wọ́n ní Àgùntàn kan Ìtí aṣọ funfun Igba
efun kan àtiọ̀kànlá owó Orí mi di
Oríẹfun Àdó
Ọ̀ tẹ̀kùlú gbogbo,ẹ wá yọ̀ fún mi poro Ifá
ní a ó báẹsẹ̀ jà
Chapter 7
It drops down and I see them;
I said it is so cool;
I said it is like the cool money that I will
be having. I asked what the offering was
and he said: 2 eyele and 1000 cowries"
equivalent in money.

128. It drops down and I see him;
I said it is so cool;
He said like what and I said like the new
wife that I will have.
I asked what the offerings are and he
said:
2 hens and 1060cowries" equivalent in
money.
I said like the new child that I will
have–
I asked what the offerings were and he
said having 3 roosters and 630 cowries
equivalent in money;
He said having child upon child is the
way of Seseki. I said like the new house
that we will build Add to its clothes
(leaves)

129. He said that peregun does not wear last
years clothes.
He said 1 goat and 22 cowrie"s
equivalent are the offerings; I said like
the new chieftaincy title that I will have.
He asked what are the offerings they
prescribe for him. They said 1 lamb, 1
bale of white clothes.
1 calabash full of efun and 11 cowries
(equivalent in money) My head has
become the head ofẹfun from the vessel.
Everyone should come and rejoice with
me.
Ẹbọ:
Eku 1,Ẹja 1, Epo, Iṣu, Iyọ̀, Obìọtí and
Owó Awo.

130. Àlàyé:
Ifa speaks that there are a lot of good
things that will come in the life of the
client, If he or she make offerings. There
will be prosperity in the life of the
client; blessings of money, wives,
children, houses, materials, and so on.
The client could be made a chief and be
in a higher position. He could be a
leader. Good fortunes are coming to his
or her life if he or she makes the
offerings.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸJỌ
P ẹ̀tẹ̀ pẹ́tẹ̀ ni ań ro Oko
Gbọ̀nràngándán-gbọ̀nràngándán ni ań rọ
à dá Èjì-dá èjì-dá ni ań rọ agogo idẹ
Bá a ba pá a pó,

131. Á diọ̀kanṣoṣo gírogíro
A dífá fún ọ̀rúnmìlà
Tí ó wá ní Ìrògún ọ̀tà
Wọ́n ní yíòṣẹ́gun,ṣùgbọ́n kí ó rúbọ
Àkùkọ mẹ́ta, ẹgbẹ̀talélọ́gbọ̀n àti asúnrún
ẹtù kan Ïjẹ́ atónírú, atóníyọ̀
Ẹ nu wọn sun un, sun in Ifá níẹnuọ̀tá kò
ní ràn wá Ifá ní a oṣe ògùn ọ̀tá
Chapter 8
It is in a flat shape the way we cast the
life (a farm implement used for clearing)
Gbọ̀nràngàndán, gbọ̀nràngàndán (an
expression of solid metal)
It is the way we cast the machete (used
for clearing)

132. It is in twos we usually cast the brass
bell.
When we put them together they become
one.
Cast Ifá divination teachings for Ọ̀
rúnmìlà;
We were in the midst of enemies;
They said he will have victory;
But for him to make offerings: 3
roosters, 630 cowries, equivalent in
money, and 1 smoked deer.
So both the seller of iru (a seasoning for
cooking) And the seller of Iyọ̀ (salt)
their mouths are always busy. Their
mouths.
Ẹbọ:
Àkùkọ Adìyẹ, Obì, Iṣu Ọ̀ gẹ̀dẹ̀,

133. Epo,Ẹ̀wà, Àgbàdo and Owó Awo.
Àlàyé:
Ifá teaches the client that he or she might
be alone in a fight or difficulties. Life
might take the client in different
directions. The client is surrounded by
enemies. He or she should be careful
with people who could be bad mouthing
him or her. If the client makes offerings
it will stop. All the mouth will be put in
a pouch and get tied up. The client will
eventually have victory over his or her
enemies.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸ̀SÁN Alágbára
níí sunkún adé
A dífá fún Ògún

134. Wọ́n ní kí ó rúẹbọ
Ẹbọ: Agada (àdá), àkùkọ, àti isu sísun
Ifá ní agada yẹni ni Ògún máa fiṣe iṣẹ́ọrọ̀
Kí ó máa mún l ọ́wọ́ káa kiri
Wọ́n ní kí ó jẹ isu sísun, ó jẹẹ́
Òrùngbe sì n gbé, ó lọ sí odò lọ mun omi
Bí ó ti mun omi tán
Ó rí àwọn méjì wọ́n ń jà
Nítorí ẹja kan tí wọ́n pa
Ògún ní kí àwọn méjèèjì mun sùúrù
Kí wọ́n lọ pín,ẹja náà ní ilé
Gbùgbọ́n wọn kọ̀,
Èkínní sọ pé, ìwò òòrùn ní òun ti wá
Èkejì sọ̀ pé ìlà òòrùn ní òun ti wá
Lẹ́yìn gbogbo èyí tí wọn sọ fún Ògún
Ògún fi àdá tí ó wà ní owó rẹ̀
Dáẹja sí méjì fún wọn,

135. Èkínní dúpé lọ́wọ́ rẹ̀, ó ní óun fẹ́ kíọ̀gán
wá laọ̀nà Wá dé ìlú òun,
Ó ní Ògún yíò diọlọ́rọ̀
Ó níọwọ́ rẹ̀ yíò tẹ ọ̀pọ̀lọpọ̀ǹkan
Èkejì tún dúpẹ́, òun náà bẹ ògún kí ó
laọ̀nà dé Ìlú òun náà bákánnà; Ògún ní
òun gbó
Ïjẹ́ọjọ́ tí Ògún ti dáẹja sí méjì fún àwọn
méjì tóńjà Ni a tiń pè ní ògúndáméjì.
Chapter 9
A strong person is the one who usually
cries to possess the crown.
Cast Ifá divination teachings for Ògún
Ògún was told to make offerings and
sacrifice of a machete, 1 cock and
roasted yam. Ifá said that it is the

136. machete that Ògún will use for
prosperity.
He was told to always carry his machete
with him wherever he goes. They told
him to eat the roasted yam. He ate it.
He became thirsty and then he went to
the river to drink water. As he finished
drinking water, he saw two people who
were fighting.
They were fighting because of the fish
they caught. He said that they should be
patient;
He said that they should share the fish at
home but they refused. The first man said
he came all the way from the East.
The second man said he came from the

137. West;
Ògún now used his machete in his hand.
He divided the fish into two for both of
them.
And gave it to both of them half and half.
The first man thanked Ògún and gave
part of his own share to Ògún.
He asked Ògún to clear the path to his
house with his machete.
The second man did the same thing.
They said Ògún would surely have
prosperity.
Then Ògún became very prosperous, as
from the day that Ògún divided the fish
among the two fighters. We now say
Ògún is divided into two (Ògún-dá-méjì)

138. Ẹbọ:
1 machete, yam, palm oil, palm wine,
Obì Orógbó, Atare,ọ̀pọ̀lọpọ̀ owó fun
Awo.
Àlàyé:
Ifá teaches the reward of listening to the
advice of the babaláwos. Ògún listened
to the advice that got him to the river to
go drink. The machete isthe power of
Ògún"s success. It is important to make
fair judgment when judging.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸWA
Àtànpàkò níí m ẹ́sẹ̀ gún
A dífáọ̀rúnmìlà,
Bàbá fẹ́ lọ rí ìdí ayé
Wọ́n ní kí ó rúbọ
Bàbá gbẹ́bọ ó rú,

139. Ẹ báa lọ Òkun,
Ẹ báa lọ Ọ̀ sà,
Ifá níń o sìn ní tèmi
(Ifá ní kí a rúbọ, Ẹsẹ̀ ifá yìí níńsọ fún wa
pé A kò gbọdọ̀ṣe ẹ̀sìn míràn tó ju Ifá lọ,
Kí a rúbọ kí A ma ba rí ìjàẹlẹyẹ)
Chapter 10
Àtànpàkò (the toe thumb) knew how to
climb the legs; Cast Ifá divination
teaching forỌ̀ rúnmìlà;
Bàbá was going to see the secret of the
world. He was told to make offerings.
He listened to the advice and made the
sacrifices. If you go across the sea;
If you go across the ocean;

140. It doesn"t matter to me.
It is Ifa who I will worship.
Ẹ bọ:
Eku, Obì, Orógbó, Atare. The client
should learn to worship Ifá. Ifá should
be the main religion of the client.
Àlàyé:
Ifá is teaching the client that the secret of
life is Ifá. He or she will be able to
maneuver life with the knowledge of Ifá.
The evolution of the world was in the
presence of Ifá. The client is advised to
listen to the guidance of the babalawos
and make offerings. Part of the offerings
is to worship and study Ifá. ÒGÚNDÁ
MÉJÌ ẸSẸ KỌKÀNLÁ

141. Ó do lóko
Ó bà lóko
Ó fẹ̀yìn ti igi akòko pèré Ọ̀ rọ̀ miṣetán tí
yíò maa kọ nígbàyí Dífá fún Ọ̀ rúnmìlà
Tí yíò fi ọmọ olóko s"Obìnrin Kò pẹ́, kò
jìnnà,
Ẹ wá báni ní wòwó ire
(Ifá ní kí a rúbọ, Kíọ̀rọ̀ẹni lè lójú, Ifá
níẹni t"Ódù yí yọ sí yíò fẹ ọmọbìnrin
Ènìyàn pàtàkì kan).
Chapter 11
He settled at the farm;
He landed in the farm;
He leaned his back on the Akòko tree.
My matters are ready to come together
for better; Cast Ifá divination forỌ̀

142. rúnmìlà.
He who was going to take the daughter
of the owner of the farm for a wife; Not
too long; not too far.
Come and find us in abundance of
prosperity.
Ẹbọ:
Iṣu, Epo pupa, Obì, Orógbó,
Atare,ẸmuỌ̀ pẹ.
Àlàyé:
Ifá teaches that the client should relax.
He or she should know that things will
begin to get better in his or her life. He
or she might have been struggling on
something, but it is time for everything to
come together for better. He or she

143. should make offerings so that all the
matters will be victorious. Ifa predicted
that the client will get married to
someone very important. Most likely
will bean important woman in one"s life
and they will both have abundance of
prosperity.
ÒGÚNDÁ MÉJÌ ẸSẸ KEJÌLÁ Igún
nííṣe yígbó-yígbó
Àlàmàgbò nííṣe tìgbò-yìgbò, A o mọ
ibití Ogun óṣẹlẹ̀ sí lọ́la Dífá fún
Láknigbó;
Tííṣe Yèyéọlọ́jà-Mẹ́rìndínlógún Èrò ipo,
ÈròỌ̀ fà
Èrò ìpo, èròỌ̀ fà
Ẹ̀yin o mọ̀ pé Lánkánígbó bíỌba ni
(Ifá ní gbogbo tí a bá bí ni yíò jẹ ọlọ́jà,

144. èyítí ó túmọ̀ síỌba) (Tàbí Èjíyẹ̀ pàtàkì).
Chapter 12
Igúnnugún (the Vulture) is the one that
lands like an airplane; Àkàlàmàgbo (the
Buzzard) is the one who lands like an
airplane. We do not know where the war
is going to land tomorrow. Cast Ifá
divination for Làkànigbò.
Who was the mother of
Ọlọ́jàmẹ́rindínlógún? (The 16 disciples
ofỌ̀ rúnmìlà)
The people of Ìpó
The people ofỌ̀ fà.
Ẹbọ:
Offerings toỌ̀ rúnmìlà, Obi, Epo,
Atare,Ọtí, Abo-Adìyọ kan, Owó Awo.

145. Àlàyé:
Ifá predicted that all the children of the
client will be great people in life like
the sixteen Olódùs. The Odù
mẹ́rìndínlógún or Ọlọ́jàmẹ́rìndínlógún
are the sixteen disciples ofỌ̀ rúnmìlà.
We do not know who will give birth to
the king tomorrow.
ODÙ K Ẹ̀SÁN ÒGÚNDÁ MÉJÌ ẸSẸ
KẸTÀLÁ Òkú ọ̀pẹ àbàwọ̀ taataa
Dífá fún Àníkín-nikun,
Tííṣe ọmọ bíbí Àgbọnmìrègún,
Wọ́n ní kí ó rúbọ sáìkú ara rẹ̀
Ó gbẹ́bọ, Ó rúbọ.
Ifá ló d ẹkẹ eku
Mo lọ dẹ̀ẹ̀wò Ife
Ifá kò ní fi Aníkínńíkùn fún Ikú pa Òun

146. Àti Ikú ti dìmùlè
(Ifá ní kí a rúbọ, nítorí Ikú, Ifá lóun kò ní
fi wá fú Ikú pa, (Ifá ní kíẹnití Odù yí yọ
sí lọ dí Òpó-Ifẹ̀ mún nítorí Ikú)
Chapter 13
The dead palm tree has the furnace go
bright;
Cast Ifá divination teachings for
Aníkiníkún, a name that means the one
who has the ikin ofỌ̀ rúnmìlà in his
stomach.
Who was the direct child of Àgb
ọnmìrègún (a name forỌ̀rúnmìlà?) They
told him to make offerings for longevity.
He listened to the advice and made the
offerings.

147. Ifá says that unless the Eku is in betrayal
I say it is a taboo in life.
Ifá will not give Aníkunníkún for death
to kill him. He and Ikín which
isỌ̀rúnmìlà"s has become one.
Ẹbọ:
Make offerings to Ifá and Ògún. 1
Eku,Ẹja, Epo, Obì, Orógbó Atare, Efun,
Osùn,Ọtí, Ìjẹ ìmu.
Àlàyé:
Ifá promises not to leave the client for
death to kill him. The client should make
offerings to prevent an untimely death.
The client has become the child of Ifá.
He or she is under the protection ofỌ̀
rúnmìlà. The client should worship Ifá.
He or she should be a student of Ifá. This

148. is one of the situations where the client
can receive the Ileke of Ifá or Idẹ Ifá, in
Ògún chain of ògún. It is a protective
charm against an untimely death.
ÒGÚNDÁ MÉJÌ ẸSẸ̀ KẸRÌNLÁ Ẹ
máaṣé é nìṣó A o máa wó bíẹ ó tiṣéésí
Dífá fún Eléréé Ògògó
Ọmọ abàpò ire wọ́nti-wọ́nti lọ́wọ́
Olódùmarè Mo tẹ́wọ́ kíẹ fún mi níre ajé
Mo tẹ́wọ́ kíẹ fúmi níre Aya
Eléréé ó dé o,
Ọmọ abàpò wọ̀nti-wọ̀nti lọ́wọ́
olódùmarè Mo tẹ́wọ́ kíẹ fúnmi níreọmọ
Eléréé ó dé o
Mo tẹ́wọ́ kíẹ fúnmi níre gbogbo
Eléréé ó dé o,
Ọmọ abapò wọ̀ntì-wọ̀ntì lọ́wọ́ bí

149. olódùmarè
(Ifá ní gbogbo Ire tíọmọ Ògúndá
méjìńwá ni yíò rí látọwọ́ Olódùmarè)
(Ifá ní ojú owó kò ní pọ́n ẹni náà, Ojú
Aya àtiọmọ àti tí Ire gbogbo kò ní pọ́n
ẹni náà).
Chapter 14
Continue doing what you do;
We will be looking at how you are doing
it.
Cast Ifá divination teaching for Elérè
Ògògó.
The child of the one who has a sack of
abundance and blessing from the hand of
Olódùmarè.
I open my hands so you can come and

150. give me prosperity of money.
Elérè has arrived; the child that has the
sack of abundance and blessing from the
hand of Olódùmarè. I open my hands so
you come and give me prosperity in life.
Elérè has arrived. The child that has the
sack of abundance and blessing from the
hand of Olódùmarè.
I open my hands so you come and give
me prosperity in life.
Ẹbọ:
1 Iṣu, Epo pupa,Ọ̀ gẹ̀dẹ̀, obì,
Atare,ẸmuỌ̀ pẹ, Ọ̀ pọ̀lọpọ̀ Owó.
Àlàyé:
Ifá says that the client must make
offerings. The client will be blessed
with a lot of prosperity. The client who

151. has Ògúndá méjì will not be wanting of
money. He or she will not be wanting of
wife and children. The client will be
blessed. The client might want all these
things in life.
ÒGÚNDÁ MÉJÌ ẸSẸ KẸẸ̀DÓGÚN
Obìnrin bí ìtí
Dífá fún Ọ̀ rúnmìlà
Níjọ́ tóńlọ rè raỌ̀ sayìn lẹ́rú
Èyí ewé ajé
Gbinrin bí ìtí
Èwo niń ò rọ́ dànù
Èyí wẹ́wẹ́ Ewé Aya,
Gbinrin bí ìtí
Èwo niń ò rọ́ dàǹù
Èyí Ewéọmọ
Gbinrin bí ìtí;

152. Èwo niń ò rọ́ dànù
Èyí Ewé Ìṣẹ́gun
Gbinrin bí ìtí:
Èwo niń ò rọ́ dànù
Èyí Ewé Ire gbogbo
Gbinrin bí ìtí
Èwo niń ò rọ́ dànù.
(Ifá ní kíẹni dá Odù yí lọ kọ́ iṣẹ́ Ewé jíjá
àti egbò wíwá) (Ifá ní Oníṣègùn niẹni
náà).
Gbinrin bì tì
(It stood firmly like a locked door)
Cast Ifá divination forỌ̀ rúnmìlà, on the
day he was going to buyỌ̀ sanyìn as a
slave. These leaves are the leaves for
medicine to make money.

153. It stood firm like a locked door.
Which one should I cut down?
These leaves are the leaves for medicine
to have children; It stood firm like a
locked door
Which one should I cut down?
These leaves are the leaves for medicine
to have victory – It stood firm like a
locked door.
Which one should I cut down?
Which leaves are the leaves for
medicine to have prosperity? It stood
firm like a locked door.
Which one should I cut down?
Ẹ bọ:
The client should receiveỌ̀ sanyìn. He
or she could be a doctor or a nurse, a

154. healer or an herbalist, a therapist or any
other professor of healing arts.
Àlàyé:
Ifa says that the client who has consulted
the babalawo should be a doctor or an
herbalist. The client will be gifted with
the knowledge of healing.Ọ̀ sanyìn is the
spirit of herbs. People who do healing
work are children ofỌ̀ sanyìn. This is the
story of whenỌ̀ rúnmìlà boughtỌ̀ sanyìn
as a slave. He taughtỌ̀ rúnmìlà about
plants and leaves and their healing
powers.Ọ̀ rúnmìlà asked Ọ̀ sanyìn to
clear the bushes around his house
without knowing the importance and the
uses of these plants. AfterỌ̀ rúnmìlà
began to use the plants thatỌ̀ sanyìn his

155. slave taught him for healing work and
other things, the news spread to town
and everyone began to come
toỌ̀rúnmìlà"s house for healing. Ọ̀
rúnmìlà became famous and prosperous.
ÒGÚNDÁ MÉJÌ ẸSẸ̀
KẸRÌNDÍNLÓGÚN Ájágbó jùgbùjugbu
jùgbùjugbu Bàntẹ́ Àgbòdo pupa rọ̀rọ̀
Dífá fún Kàbúrẹ́
Tííṣe ọmọ Olórò kan àtijọ́ O tiṣe dé
ibiọdẹ níṣíṣe Kàburẹ́, Oko lẹ̀yinń ro ní
Ìran tẹ̀yin O tiṣe débi Aṣọ ní híhun;
Kàbùrẹ̀, Oko lẹ̀yin bùn níran tiyín O tiṣe
débiọ̀nà yíyẹ̀
Kàbùrẹ̀, Oko lẹ̀yin ro níran tẹ̀yin
(Ẹsẹ̀ Ifá yìíń sọ wípéẹni tó dá Ifá yí fi
iṣẹ́ ìran rẹ̀ sílè, Ifá ní kan wà ní ìdílé

156. wọn tí ó kọ̀ sílẹ̀ tí kòṣe)
Chapter 16
Àjagbo jùgbù-jùgbù, jùgbù jùgbù
The underwear of a person that lives in
the river is very red;
Cast Ifá teachings for Kàbure, the one
who is the child of the prosperous man
of the past. Why did you get into hunting
Kàbure, when it is farming that your
lineage has practiced? Why did you get
into textile work Kàbure, when it is
farming that your lineage has practiced?
Why did you get into road construction
work Kàbure, when it is farming that
your lineage has practiced?
Ẹ bọ:

157. The client should find out what the
traditions of his or her own people have
been. There is a specific Òrìṣà or ritual
that the family should practice in order
to have success in life.
Àlàyé:
The verse in the teachings of Ifá is
telling the person who has consulted Ifá
that he or she has left the trade of his or
her ancestors. It is an example of
someone who has left his or her tradition
and culture. The client should try to go
back to his or her roots in order to have
success in life.
ÒGÚNDÁ MÉJÌ ẸSẸ
KẸTÀDÍNLÓGÚN Ìyáńlá abara funfun
Dífá fún Bàbá Aníbú-sọ̀-lọ́gbọ́n;

158. Ìyáńlá abara funfun
Dífá fún alọ́gbùn-mọ́-nibú,
Níjọ́ tí wọ́n ń lọ réé pẹja lódò
Igbá Ògún d ẹ́ja sí méjì
Lara bá rọ ni
(ifá ní kíẹni tí odù yí yọsí, Kó raẹjańlá
kan bo orí rẹ̀. ifá ní Omi kan wà
lẹ́yìnkùnlé ilé rẹ̀, kí ó lọ gbéẹbọ síbẹ̀)
Chapter 17
The big mother who has a white body;
Cast Ifa teachings for the father who has
the lake but didn"t have the container to
draw the water out. The big mother who
has a white body;
Cast Ifá divination teachings for the
father who has the container to draw the

159. water out but does not own the lake;
On the day they were going to go catch
fish in the lake.
On the day they were going,
It was when Ògún divided the fish in
two that we became all right. Ẹbọ:
The client should buy a big fish to make
an offering to his or her head for
success. The offerings should be placed
by a river nto too far from the client"s
home.
Ẹja kan, Epo pupa, Obì, Orógbó,
Atare,ẸmuỌ̀ pẹ, Èkuru funfun and Owó
Awo.
Àlàyé:
This is another story where Ògún
divided the fish among the two

160. fishermen who were in conflict or
fighting over how they will share the one
fish they had both caught. Ifá speaks of
how the client will be an intermediary in
a situation where there will be a
peaceful resolution. The resolution will
lead the client to prosperity.
ÒGÚNDÁ MÉJÌ ẸSẸ̀ KEJÌDÍNLÓGÚN
Ìdúró kò sí
Ìbẹ̀rẹ̀ kò sí
Dífá fún òsùnwòn,
Tí yíò máaṣòwò àìpé
Ẹbọ ni wọ́n ní kó wáṣe
Gbogbo Ìṣòwòọ̀pẹ,
Ẹni tó gbẹ́bọ níbẹ̀, Kó wááṣẹbọ (ifáń
kìlọ̀ fún,ẹnití yọ sí wípé; Kí óṣọ́ra nítorí

161. pé òwò tóń ṣe kò pé, iṣẹ́ rẹ̀ kò sì lọ
déédéé).
Chapter 18
There is no time to stand;
There is no time to stoop;
Cast Ifá divination teaching for
Òsùnwọ̀n, the measuring scale. He was
engaged in an unprofitable business and
he was told to make offerings.
All believes in Ifá;
Whoever gets the advice to make
offerings should make it.
Ẹbọ:
Eku,Ẹja, Epo pupa, Iyọ̀, Ẹmu, Obì, Iṣu
and Owó Awo.
Àlàyé: Ifá is teaching that the client who

162. has consulted with the babaláwo might
be engaged in an unprofitable business.
He or she might need to change the
nature of that business. The client should
be careful in judging others. It is
satisfying to be a judge. However, one
has to think twice before making a
judgement.
ÒGÚNDÁ MÉJÌ ẸSẸ̀ OGÚN
Igi gbígbẹ ma lé gànrànhùn
Igi gbígbẹ ní kò ní tótó
Dífá fún ẹbọ;
Tííṣọmọ wọn lóde Ògbólú
Ẹnu lẹbọ, Ẹnu ènìyàn lẹbọ wà
Ẹnu lẹbọ.
(Ifá ní kí aṣọ́ra fúnẹnu; kíẹnu ma ba kó
báni, kí aṣọ́ra kíẹnu ènìyàn tàbíẹnuọ̀tá

163. mọ́ lè ba tẹni jẹ́).
Chapter 20
The dry tree is usually hard.
The dry tree does not have juice.
Cast Ifa divination forẸbọ.
He was the child of the people of
Ògbolú, a town.
Alárá, (the name of an Awo) where Ẹbọ
is.
In the people"s mouth is Ẹbọ.
Ajerò, the name of an Awo,
WhereẸbọ is. In the people"s mouths
you will find Ẹbọ. Becauseof people"s
mouths we usually make offerings.
Ẹ bọ:
The client should make a feast to feed

164. the mouths of the people. Throw a party
for friends and relatives. The offerings
should be edible food such as pounded
yam, sauce, drinks,Ẹmu,Ọti. Make a
plate for Ògún from the food cooked.
Àlàyé:
Ifá advises the client to watch his or her
mouth. One should watch that the mouths
of enemies do not get the person down
or in trouble. Ifa teaches that the mouth
is very important. Most of the offerings
we make are to please people"s mouths
so that they do not say bad things about
us.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KÍNNÍ Igbá ìwòyí
Igbá ìwòyí
A dífá fún Moníyèré igbá òjò

165. Nígbà òjò ní ìpọ́njúu moníyèré
Bí ó bá di ìgbàẹ̀ẹ̀rùn tán
Wọ́n di igbá onígbá òkun
Wọ́n á di onígbá idẹ
Èrò ìpò,
Èròọ̀fà,
Ẹ wáá bá ni ní tìṣẹ́gun
Ifá ní àsìkòọlà wa ti dé, Ifá ní a ó bọ́ aṣọ
ìyà sílẹ̀, ifá ní oun yíò padà sí rere fún
wa, gẹ́gẹ́ bíí ti moníyèré. Ifá ní iṣẹ́ tí ań
ṣe àsìkò tó láti jèrè iṣẹ́ náà. Etc.
ẸBỌ RÍRÚ: EKU,ẸJA, OBÌ, EPO,Ẹ̀KỌ,
ÀKÙKỌ, OWÓ TÓ TÓ AWO JẸHUN
X. ÒSÁ MÉJÌ
Chapter 1
This season (dry season or rainy season)

166. This season
Cast Ifá divination for Moníyèré (name
of an Awo) in the dry season. It is only
in the rainy season that Moníyèré has
hardship.
In the dry season it will end.
They will become owner of plenty of
prosperity. They will become owner of
plenty of brass jewelry The people of
Ìpò (a Yorùbá town)
The people ofỌ̀ ffà (a Yorùbá town)
Come and find us in Victory Ọbọ:
Eku,Ẹja, Obì, Epo pupa, Corn pulp,
Àkùkọ adìyẹ, Owó Awo.
Àlàyé:
Ifá says our time has come to be

167. prosperous. We shall leave sufferings
and hardships behind and move forward
in life with prosperity.It is time to be
rewarded for our work. Ifá predicted
success in the client"s work. Olódùmarè
and Ifá will do goodness in the client"s
life.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KEJÌ Àfín awo ìlóde
A dífá fún Ajíbọ́lá
Tííẹe yèyé Elékuru, lọ́jà Èjìgbòmẹkùn
Ajíbọ́láṣayé òní ire
Ọ̀ rúnmìlà ló ní o sayé òní rere
Ajíbọ́lá sáyé òni ire
Ẹ̀lààsòdè ló ní kí o sayé òní rere
Ifá ní kí a maṣe dáradára, kámáṣe hu ìwà
búburú, kí ifá káá báa bání jà pẹ̀lú
olódùmarè etc.

168. Chapter 2
Àfín, the Albino, Awo of Ìlóde (a
compound in the ancient city of If ẹ̀)
Cast Ifá divination teachings for Ajíbọ́lá
(the name of a person);
That means the one born into wealth,
who was the woman who sells Èkuru (a
kind of bean pie) at the market of
Èjìgbomekùn.
Ajíb ọ́lá, do the right thing in today"s
life.
Ọ̀ rúnmìlà is the one who says you
should do the right thing in the life of
Awo.
Ajíbọ́lá, do the right things
Èlàsóde (a name forỌ̀rúnmìlà) is the one

169. that says you should do the right thing in
today"s life. Ẹbọ:
This is one of the Odùs that also teaches
the need for good character and
amicability. Wickedness is seriously
discouraged. It is better to do good
things in one"s life,
Àlàyé: This is a warning for the client
that he or she should try and do the right
things so as not to see the revenge ofỌ̀
rúnmìlà and Olódùmarè. The client
should not be wicked to people. It is
also possible that someone else is
portraying wickedness towards the
client. In doing well and being good the
client will have the support ofỌ̀ rúnmìlà
and the Almighty God.

170. Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸTA
Mo gbélé fojú sìn ó
Níṣekú pa Babaláwo
Mo gbé òde fànyìn sìn ó Níṣekú pa
Àwọn Àgbà ìṣègùn O o ri bílé ti rí
wọ̀nyi bí
Ọ mọdé wọ̀nyí kò jẹ́ kíń sinmi A dífá
fúnỌ̀ rúnmìlà
Wọ́n níọdún yìí niọláa bàbá mi pé
Rírúẹbọ lóń gbẹni
Ẹ wá bá ni ní àrùṣẹ́gun
Àrùṣẹ́gun làwá wà
Ifá ní òhun gbogbo ta a tíń sáré rẹ̀ yíò tó
wa lọ́wọ́ nínúọdun yí, á ó lọ́lá nínú ọdún
yíí, a ò sì ní ire gbogbo etc.
Ẹbọ Rírú: Eku,Ẹja, Epo,Ẹ̀wà, Obì,

171. Àkùkọ, Àyébọ̀, Àwo Amọ̀ Fún Ìpèsè
Chapter 3
I stay at home and accompany you with
my eyes;
That is what causes death for the
babaláwo.
I stay in my living room to accompany
you with my thoughts; That is what
causes death for the herbalist.
Don"t you see how the house looks.
These kids do not let me rest.
Cast Ifá teachings forỌ̀ rúnmìlà.
They said this is the year for my father"s
wealth. Making offerings is befitting.
Come and find us in victory.
We are in victory.

172. Ẹbọ:
Eku,Ẹja, Epo pupa,Ẹ̀kọ, Ewùsá, Obì,
Àkùkọ, Àyébọ, Owó Awo.
Àlàyé:
Ifá predicted that all the things that the
client has been looking for will be
achieved this year. This will be a good
year for the client. The client will be
prosperous this year. It is also important
not to rely on other people"s promises.
The client should make sure that he or
she has true physical support and not just
works of the mouth. It is important to
make offerings. The client should listen
to the advice of the babalawo.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸRIN
Ìṣẹ́ lóṣẹ́ igún

173. Ni Orí igún fi pá
Òṣì ló ta Àwòròṣàṣà
Tí ó fi lawoọ̀ràn lẹ́yìn sansansan Tí ó fi
diẹni tíń sunkoo kiri
A dífá fún Òbítúsì
Tííṣe ọmọ Álárá òde Ìlárá
Ọ̀ gbèrèwù ni bàbá r je
Wọn ńi kí wọ́n dáwó jọ
Kí wọ́n hun agbọ̀n idẹ fún wọn L"otu ìfẹ́
rere
W ọ́n ké sí igbá tííṣe ọmọ Oníreṣè Pé kí
ó wá hun Agbọ̀n Idẹ
Igbá ní òun kò mọ Agbọ̀n idẹ hun Wọ́n ké
sí Ataare,
Tííṣe ọmọ Oníkọgbaá, ti ìlú Ìkọgbá
Ataare ní òun kò m ọ Agbọ̀ Ide hun

174. Wọ́n wá ké sí akínsakún
Tííṣe ọmọ wọn lóde Òkérèwá
Akínsakún ló wá hun agbọ̀n idẹ fúnwọn,
l"out ifẹ̀ rere Niwọ́n fiṣe ayé wọn
Ni ayé w ọn fi gún gérégé Kò sawo
nígbà yí mọ Ọ̀ nàẹ̀fọ̀n la lè rawo díè
(Ifá ní, a ò níṣìṣèemọ́, ifá ní a kò ní jìyà
mọ́, ifá ní a óṣe àṣeyorí, a ó sì ti ibẹ̀ là.
Ẹbọ rírú: eku,ẹja, epo, agbọ̀n, ewùsá,
àwo, ẹyẹlé, àkùkọ pẹ̀lúọ̀kẹ́
mẹ́rìndínlógún owó.
Chapter 4
It is poverty that besieged the Vulture,
which causes the Vulture to be bald.
It was penury that besieged Àwòròsàsà,
that causes the mark on his back; that

175. makes him to be crying all over the
place.
Cast Ifá divination for Obituni, who was
the child of Alárá, an ancient Yorùbá
king, of the town of Ìlárá. His father was
called Ogbérewù.
They were told to contribute money so
that they could weave a basket make out
of brass for them at Ifẹ̀ rere (Yorùbá
cradle).
They called the Igbá (calabash who was
the child of Onír ẹsẹ̀); So they can come
weave the Brass basket for them.
Igbá, the calabash, replied that he did
not know how to weave a brass basket.
They called an Atare, who was the child

176. of Oník ọngbọ́n of the town of Ìkọngbọ́n.
Atare replied that he did not know how
to weave a brass basket.
They now called on Akínsakin, who was
the child at Òkéréwé, a compound in Ilé
Ifẹ̀.
Akínsakin was the one who weaved the
brass basket for them at If ẹ̀-rere; That
was what they used to fix their life.
Then their life was straightened
perfectly.
There are no more Awos at this period.
It is on the was to Efọ̀n, a Yorùbá town,
that one can find a few Awos.
Ẹbọ:
Eku,Ẹja, Epo pupa,Ẹ̀kọ, Àgbọ́n, Ewùsá,
Awo,Ẹyẹlé, Àkùkọ, 6000 cowries.

177. Àlàyé:
Ifá predicted that we will no longer
suffer in life. Ifá says our hardship will
end. The client will have victory in life.
One has to have perseverance and
determination. There is success at the
end of struggle. As Obitun in the story
did not give up looking for someone to
weave the brass basket, eventually
someone was found among the artisans
of Ilé Ifẹ̀. The client will eventually find
his or her way to success.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KÀRÚN Orí búrukú
kíí wú túúlú A kíí dáẹsẹ̀ asiwèrè mọ̀
lójú ọ̀nà A kíí mọ orí olóyè ní àwùjọ A
dífá fún Mọ́bọ́wú

178. Tííṣe binrin Ògún
Orí tí yíò j"ọ ba lọ́la
Ẹnìkan kò mọ́ọ́n,
Kí tọkọtaya mọ́ pe ara wọn ní wèrè Orí
tí yíò j"ọba lọ́la
Ẹnìkan kò mọ́
Chapter 5
A bad head doesn"t grow a tumor;
One cannot recognize the footprints of a
crazy person on the road;
We cannot know the head of someone
who will become a chief in the crowd of
people. Cast Ifá divination for B
Mobowu, who was the wife of Ògún.
The head that will become the kin

179. tomorrow no one knows; Let not the
husband and the wife call each other
crazy any longer. The head that will
become the king tomorrow no one
knows.
Ẹbọ:
Good character and respect. Humility
and generosity.
Àlàyé:
Ifá predicted that it is not good to
prejudge someone. There must be
respect for the other people because we
do not know who they will become in
the future. No one knows who will be
the president of a nation or the king of a
town in the future. The wife must learn
to respect the husband as the husband

180. respects the wife. So also there must be
respect between friends and family. The
client who has consulted Ifá may rise up
to be a great person in the world. The
potential is greater if the client makes
offerings. In the teachings of Ifa the
offerings are not always items. It could
consist of demonstrating good character
and respect. Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸFÀ
Hà! Àgbà tí ó bá ṣe àṣejù tí tẹ́ ní í tẹ́ A
dífá fún Odù
Nígbà tí Odù délé ayé
Hà! Wọ́n ní ìwọ Odù
Wọ́n ní o báṣọ́ra rẹ
Kí ó ṣe sùúrù,
Kí ó máa yánjú

181. Odù níẹẹ̀tii?
Wọ́n ní nítorí Agbára rẹ̀ ti Olódùmarè
fun un ni
Chapter 6
Ha! An elder who lacks control will
lose his or her respect. Cast Ifá
divination for Odù.
When Odù arrived in the world.
Ha! They said to Odù, that Odù should
be careful.
That Odù should be patient.
To be patient; not to be arrogant.
Odù asked why.
They said it is because of not losing the
power that Olódùmarè gave Odù.

182. Ẹbọ:
Humility and patience.
Àlàyé:
Ifá teaches that it is necessary to be
humble and patient so that one does not
lose one"s power and respect.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KEJE Ọwọ́ èwe kò tó
pẹpẹ Tà àgbàlàgbà kò wọ kèrègbè Iṣẹ́ tí
èwe bẹ àgbà
Kí àgbà máṣe kọ́ mọ́ Gbogbo wa la ní
íṣẹ́ tí ań bẹ ara wa
Chapter 7
The hands of the Youth do not reach the
shelves. The hands of the elder could not
go through the ground. The errand that
the youth asks of the elder,

183. The elder should no longer refuse.
We all have some favor that we can ask
each other.
Ẹbọ:
Kindness, tolerance and being helpful
Àlàyé:
The Odu speak about the the need to help
one another among human of all ages and
sex. It teaches people that that the older
people need the help of younger people
as much as the the young need the help of
the old.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸJỌ Òṣà yọọọ,
babaláwo ayé
Ló dífá fún Ayé
Wọ́n ní kí ayé ó fiẹbọ ọ̀la sílè

184. Kí ó maa rúẹbọ àwọn Ajogún
Ïjẹ́ a wáń bẹ, ań bẹ,
Àwá mọ̀ọ̀ mọ ńbẹ láyé o Ayé kò ní parun
Chapter 8
Òsà Yoo the babaláwo of the Earth,
Cast Ifá divination for the Earth.
They told the Earth to leave offerings for
Wealth alone.
He should make offerings to guide
against evil (which includes death). So
we are here we prevail like the Earth
prevails.
We are here on Earth.
The Earth will never perish.
Ẹbọ:
Make offerings to prevent bad health and

185. short life. 1 Eku méjì,Ẹja méjì, Ìjẹ, Ìmu
and Owó.
Àlàyé:
Ifá teaches that it is better to make
offerings for longevity and prevalence
rather than for wealth if one has wealth
without longevity or life. It is of no use
to the client.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸ̀SÁN
Bí ó báṣe pé gbogbo orí sun pósí Ìrókò
gbogbo ìbá ti tán ní igbó A dífá fúnỌ̀
wẹ́rẹ́ (Ìyànjú)
Tí óń ti ìkòléọ̀run bọ̀ wá ìkọ̀lé ayé Wọ́n
níọ̀wẹ̀rẹ̀ (Ìyànjú) lań já, gbogbo wa
Ọ̀ wẹ̀rẹ̀ láń jáẹni tí ó yorí rere kò wọ́ pọ̀
Ọ̀ wẹ̀rẹ̀ láń já, gbogbo wa

186. Chapter 9
If it is all heads that sleeps in the coffin;
All the Ìrókò (African hardwood) tree in
the forest would have finished. Cast Ifá
divination for Òwẹ̀rẹ̀ (Ìyànjú)
He was coming from heaven to Earth.
They said that it is only efforts that we
have.
All of us.
Ẹbọ:
Courage and perseverance.
Àlàyé:
Ifá teaches that we cannot all be so
fortunate or lucky. We just have to try
and do the best we can, to be the best.
We should not take life for granted or

187. feel bad when we have to keep on trying.
Ọ̀ SÁ MÉJÌ ẸSẸ KẸ̀WÁ Kókó dé ojú
Orókún ó pin
Ọ̀ nà dé orí àpáta pọ rúru
A dífá fún Yéwéré
Níọjọ́ tí ó maa na ìjẹ́gbẹ́ àtiẹ̀jẹ̀gbò Wọ́n
ní kí ó máṣe na wọ́n
Ó ní òun máa nàá w ọ́n
Ó sì na wọ́n,
Nígbà tí ó padà dé ilé
Ó bá gbogbo àwọn ará ilé rẹ́nì ìbúlè
àìsàn Ó sáré tọ àwọn babaláwo
W ọn ní a fi bí ó bá rú ẹbọ
Bí ó fi leṣe Ògùn
Ó rú ẹyẹlé méjì
Obì mẹ́sàń

188. Abo adìe kan àti àkùkọ adiẹ kan
W ọ́n wá ní ki ifá fu ń pe:
A lé kú lọ nílé yí
Yewere ìwo ló na ìjègbé na rẹ̀ pèlú
A lé àrùn lọ olóde iléyí lóní
Yewere ìwọ lo na ìjégbé naẹ̀jágbó rẹ̀
pẹ̀lú
Chapter 10
When the knot gets to the knee it ends;
The road gets to the mountain and
disappears. Cast Ifá divination for
Yewere.
On the day he was going to flog Ìjègbèdè
and Ejegbo; He was told not to flog
them.

189. He said he will flog them.
But he flogged them anyhow.
When he arrived back at his house he
found all his family was sick. He then
ran to the babalawos.
They told him that unless he could make
sacrifice he would not have victory. He
made offerings of twoẸyẹlé and nine
Obì. One Abo-adìyẹ, one àkùkọ adìyẹ.
They then started to chant in praising Ifá
for him. We have chased away death
from this house Yewere. You were the
one that flogged Ìjègbè and Èjègbò. We
have chased sickness away from this
town today. Yewere you were the one
that flogged Ìjègbè and Èjègbò.
Ẹbọ:

190. Listening to advice of the elders so as
not to have regrets. Not being stubborn
for not listening to advice.
Àlàyé:
It is advisable to listen to the advice of
the babaláwos and the elders.
Sometimes there is a repercussion for
not listening to advice.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KỌKÀNLÁ Ìdúnkùn-dún
únỌyọ̀
Ìfòkufò ògbìgbò;
Ìjekújẹ Àdán níí fii tẹnu ń su
Dífá fún Èjìẹ̀rìndínlógún Oródù
Wọ́n ńtọrùn bọ wàlé ayé
W ọ́n ní kí wọ́n wá faṣọ ara wọn rúbọ
Gbogbo ìsọ̀rọ̀ọ̀pẹ̀;

191. Ẹni tó gbẹbọ́ níbẹ̀ kó rúbọ
Gbogbo ìsọ̀rọ̀ọ̀pẹ̀
ÀLÀYÉ: Ifá ní kí a fi asọ araẹni rúbọ, ní
kíákíá kíá lọ sí ibi tí ań lọ
Chapter 11
The senseless whistling of Ọ̀ yọ, an
African bird. The senseless flying of
Ògbìgbò, another African bird. The
senseless eating of Àdán, an African bat;
Is reason why he efecated through his
mouth; Cast Ifá divination for the two
major sixteen Oródùs.
They were coming from heaven to the
world.
They were told to use the clothes they
were wearing as offerings. All Ifá

192. believers,
If you were advised to make offerings,
make them, all Ifá believers.
Ẹbọ:
The offerings should be the clothes that
the client is wearing.
Àlàyé:
Ifá advises that the client is going on a
venture. He or she should use his or her
clothes as offering before the venture so
that the journey may be favorable. Give
the clothes that you wear to someone
who can use them like a homeless
person or someone else in need. Doing
so will bring prosperity to the client
who has consulted Ifá.

193. Ọ̀ SÁ MÉJÌ ẸSẸ̀ KEJÌLÁ
A kìí ní ereé nílé
Ká gbàwìn ẹ̀wà lóde
Dífá fún Oge;
T" ó ńlọ faraṣọfà sọ̀dọ̀ Alágbo-ànná Ẹbọ
níwọ́n ni kó wáṣe
Ó gb ẹ́bọ sì rúbọ
Yóò gbeọọ, Oge;
Yóò gbéọmọ rẹ jẹ̀ẹ́jẹ́ẹ́
Jẹ́jẹ́ọlà lọmọ rẹ yóò má a jẹ́
Ifá ní àgàn yíò diọlọ́mọ Ifá níọmọ ti àgàn
náà bá bí, Ifá ní Jẹ́jẹ́ọlà ni Orúkọ rẹ̀ yío
máa jẹ́.
Ebo Ewaa agbado ati Ije imu
Alaye: Ki agbiyanju . Ki asije ki nkan
eni to ni. Ki am se ojukokoro Chapter

194. 12
One should not have peas in the house
and then go borrow beans from outside.
Cast Ifa teachings for Oge, an African
bird.
Oge was going to give himself as a
servant at Alágbọ̀n ànná.
He was told to make offerings.
He heard the advice and made the
offerings.
It will befit you. They said to Oge: “I
will befit your children easily. Jẹ́jẹ́ọlá
will be the name for your child.
Ẹbọ: /Offerings: Beans Corn and other
edible items
The Chief priest will determine through

195. theỌ̀ pẹ̀lẹ̀ what the offering should be.
Àlàyé: The client should learn to do
with with he /she has instead of trying to
depend on others. The client should
practice self contention. The cliend
should try not to depend on other people
for their own survival
Ifá predicted that someone who is barren
will eventually have a child. Ifá says that
a child who is born after this Ifá will be
prosperous. The name that will be given
to the child shall beỌlà.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸTÀLÁ Ìsáásá méjì
ló kíra wọn jẹ́ẹ́jẹ́ẹ́jẹ́ẹ́ Dífá fún ẹgbẹ́ Ayé;
A bù fúnẹgbẹ́Ọ̀ run,
Ẹbọ ni wọ́n ní kí wọ́n ṣe

196. W ọ́n gbẹ́bọ, wọ́n rúbọ
Bọ̀rọ̀kìnníọ̀run ẹ gbà mí
Ti ayéń tẹẹ̀ lọ ọ
Bọ̀rọ̀kìnnìọ̀run kò ní jẹ́ kí tayé ó tẹ́
ÀLÀYÉ: ifá ní kí a rúbọ, kíṣe àsè fún
àwọn ẹgbẹ́ waọ̀run, kí wọ́n lè gbeẹni
nija lọjọ ìsòro.
Chapter 13
It was two Ìsànsán (from Ọ̀ sá Méjì) that
greets each other calmly. Cast Ifá
divination for society on Earth;
Also cast Ifá teaching for the society in
Heaven.
They were told to make offerings.
They listened and made the offerings.
The dignified in heaven save me;

197. The ones in the world are losing ground;
The dignified in the Heavens will not let
down the ones in the world.
Ẹbọ:
Give sweet edible food to children. For
example such as candy, cake, Àádùn,
Gúgúrú,Ẹ̀pà,Ẹ̀wà, etc.
Àlàyé:
Ifá advises that the client should make
offerings for the society in the Heaven.
The Yorùbá believe that we have
societies in Heaven as we have on
Earth. The society in Heaven spiritually
looks out for the societies on Earth. They
send positive energies and protection for
those on Earth. They are believed to
have more power because they see us

198. but we can only feel them. But
sometimes they have to be appeased
through offerings.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸRÌNLÁ Ìsáǹsá méjì
lọ rè tàn àkìtàn Dífá fún onísìn-Ìkú
Ọmọ arẹrù wẹ̀rẹ̀wẹ̀rẹ̀ kẹ́mọ Kò pẹ́ kò
jìnnà,
Ẹ wá báni ní jẹ̀pútú ire
ÀLÀYÉ: Ifá ní ire púpọ̀ wà fúnẹni tó
dáọ̀sá méjì, Ireọmọ púpọ̀, ló wà níwájú
oní òun tó dá ifáỌ̀ sá Méjì.
Chapter 14
It was two Ìsánsá that went to the
garbage dump.
Cast Ifá teachings for the one that buries
corpses.

199. The child of the one that carries the
baggage to take care of his children; Not
too far; not too long.
Come and find us in abundance of
prosperity. Ẹbọ:
The client should be generous to
children: throw parties for them and
entertain them. This will bring more
blessings in return.
Àlàyé:
Ifá predicted that the client who has
consulted Ifa has a lot of prosperities in
stock for him or her. Òsá méjì says there
are a lot of blessings in the way of
children for this client.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸ̀Ẹ́DÓGÚN Ìtà

200. gbangba oṣe é kan ààṣe sí
Dífá fún fẹ́rú
Tíí sawoỌba lálèdeỌ̀ yọ́;
Ẹbọ ni wọn ní kóṣe ó gbẹ́bọ, ó rúbọ
Ọba kò rí Fẹ́rú
Ọba kò sayé
À ṣé ba ó rí fẹ́rú, awoỌba
ÀLÀYÉ: Ifá ní enití Odù yí yọ sí yíò jẹ́
ènìyàn pàtàkì.
Chapter 15
The outskirts are not a good place to
settle.
Cast Ifa divination to Fẹ́rú (name of a
babaláwo), who was the Awo of the
King ofỌ̀ yọ́, an ancient Yorùbá town.
He was told to make offerings.

201. He listened to the advice and made the
offerings.
The King could not find F ẹ́rú.
The King could not make life.
It is true that if we don"t find Fẹ́rú, the
King cannot make life.
Ẹbọ:
1 Àkùkọ Adìyẹ to Èṣù, Abo-adìyẹ toỌ̀
rúnmìlà. Epo pupa, Iyọ̀, Obì, Atare,Ọtí,
Owó Awo.
Àlàyé:
Ifá is saying that the person who has
consulted with the babaláwo will
become a very important person in the
world. He or she will become a person
in the world. He or she will become a
person who everyone will like to see

202. before they do anything of importance.
He or she will be connected to very
important and powerful people like the
President or the King.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸRÌNDÍNLÓGÚN
Gbe ohun kékeré ṣowó lá Dífá fún Ọ̀
rúnmìlà;
Bàbá yíò fí oókan sowó Yíò sì
jèrèẹgbẹ̀rin ọ̀kẹ́ Owó Gbe ohun
kéreṣowó lá
Bàbá fóokan sòòwò láni Ifẹ̀ Gbohun
kéré,ṣowó lá
ÀLÀYÉ: Ifá ní àtà jèrè wà fúnẹni tí Odù
yí yọ sí. Ifá ní owó kékeré ló fi bẹ̀rẹ̀
òwòṣùgbọ́n owóńlá ni yíò maa rí.
Chapter 16

203. Do a little thing and make a lot of
prosperity. Cast Ifá teachings forỌ̀
rúnmìlà;
Father was going to use one dollar to
start a business; And made a thousand
dollars profit.
Father uses a dollar to make prosperity
at Ifẹ̀;
Do a little thing and make a lot of profit.
Ẹbọ:
Ẹ̀wà Èréé, Àgbàdo, Atare, Iyọ̀,
OwóẸyọ.
Àlàyé:
Ifá predicts that the client will be able to
have a lot of success in business. Ifá
says that the person can start a small
business with very little money but in

204. return make a lot of profit from the
business.
Ọ̀ SÁ MÉJÌ ẸSẸ̀ KẸTÀDÍNLÓGÚN
Mo gbèlè mo fojù sìn ó
Níí ṣekú pa babaláwo
Àníyàn ni mo fiń sìnọ́;
Nííṣe Ikú pa àwọn Àgbà Ìṣègùn Mo dé
kẹ̀rẹ̀-kẹ̀rẹ̀-kẹ̀rẹ̀ kò jẹ́ń ràyè gbọ́ tìrẹ Mo
mú mííṣàlàyé síọ,
Dífá fún Ọ̀ rúnmìlà
Wọ́n níọdún ni lọlàà Bàbá á tó Ifá ní ng
ó níọlà ní tèmi; Saworo èpoọ̀sẹ́gẹ́gẹ́gẹ́
Ojú kíí pọ́n ìsín àimàlà
ÀLÀYÉ: Ifá níẹni tó dá ifá yí yió là,
kíẹni náà rúbọ. Ifá ní yíò là dandan.
Chapter 17

205. I stay home and accompany you with my
eyes; That is what causes death for the
babaláwos. I accompany you with my
thought;
That is what causes death for the Elder
herbalist. I have just arrived; that"s why
I cannot attend to you.
That is why I just say it to you.
Cast Ifá divination teachings forỌ̀
rúnmìlà.
They said this year is the time forthe
father"s prosperity. Saworo Èpò
Osegesege (Ifá incantations)
Isin (name of fruit of a plant) will never
remain in poverty.
Ẹbọ:
Obì, Atare,Ẹ̀wà, Àgbàdo, Epo pupa, Iyọ̀.

206. Àlàyé:
Ifá says the person who is consulting
with the babaláwos will be prosperous
if the client makes offerings. He or she
will become a prosperous person in life;
He/She will never be poor.
Ọ̀ SÀ MÉJÌ ORÍ KEJÌDÍNLÓGÚN Ò sá
méjì lákọjà
Ó bú yankan-yankan lójú ọpọ́n
Dífá fún wọn ní ìpórò iléẸja
Ẹbọ ni wọ́n ní kí wọ́n ṣe
Wọ́n gbéẹbọ, wọ́n rúbọ
Ikú o níí pa wọn ní Ìpóró ileẸja
Ọmọ ẹja máa rìn
Ọmọ ẹja màa yan
Àrùn kò níṣe wọ́n mọ́ ní Ìpóró iléẹja

207. Ọmọ ẹja máa rin
Ọmọ ẹja máa yan
Ifá ní kí a rúbọ nítorí ikú, ifá ní kò séwu
tí a bá rúbọ, kíí a máa rìn, kí a máa yan.
Chapter 18
The two Ọ̀ sás in the combat.
It appears on the Ifa tray.
Cast Ifá teachings for them at Ipóro (the
house of the fish).
The children of the fish continue
swimming. The children of the fish
continue swimming. Sickness will not
besiege them at Ipóro. The children of
the fish continue to swim. The children
of the fish will continue to swim.

208. Ẹbọ:
Eku,Ẹja, Orógbó, Atare,Ọtí, Epo pupa.
Àlàyé:
Ifá says the client should make offerings
to prevent death. Ifá says there is no
danger if the client makes offerings.
There will be no sickness in the life of
the client. The client should feel free and
continue to live his or her life.
Ọ̀ SÁ MÉJÌ ORÍ Ọ̀ KÀNDÍNLỌ́ GBỌ́ N
Pùù ògúlùtu
Ẹ̀jẹ̀ bàlàbàlà lẹ́hìn ọrùn
Dìfá fún Èjìẹ̀rìndínlógún Óródù Wọ́n ń
tọ̀run bọ̀ wáyé
Wọ́n máa gbèẹlẹyẹ wálé ayé
Ẹ bọ ni wọ́n ní kí wọ́n ṣe Wọ́n kọtí

209. ọ̀gbọ́nyin sẹ́bọ Àwọn yẹ̀wù ni ó
gbọ̀kànhìn méjì Dífá fún Èjìọ̀sà;
Yiò tòdeọ̀run gbéẹlẹyẹ wáyé
Ìyà mi Òṣòròngà ló dámi lósù Tí mo fíń
sawo
ÀLÀYÉ: Ifá ní kí eleyiṣe ìpèsè fún àwọn
Àgbà. Kí ó lè rí ojú rere
Chapter 19
Slam is the sound of a hit from clay;
Splash of the blood on the back of the
neck;
Cast Ifá divination teachings for the
double major, sixteen Odùs. They were
coming form heaven to the world.
They were told to make offerings.
They refused to listen to the advice of

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

211. makes offerings to them. They will
support him or her in all problems of
life.
Ọ̀ SÁ MÉJÌ ORÍ OGÚN
Oṣoṣo ẹ̀gà ni ó tọ gbólóhùn kan ti àjẹ́
Dífá fún ọlọ́fin;
Níjọ́ tóń lọ naọmọ àjẹ́ lódò Ẹbọ ni wọ́n
ní kió ose
Ó gbẹ́bọ ó sì rúbo tirẹ̀
Ïjẹ Ọ̀ rúnmìlà gbà mí o Ìwọ ni mo sá di
Ẹyẹ ní nlémi bọ̀ wá
Ìwọ ni mo sá di
Ẹni tó bá ké mágbà mágbà
Ð láá gbà.
ÀLÀYÉ: Ifá ní kí eléyì sá di Ifá, Ifá ní
yíò gbá lọ́wọ́ẹlẹye Ifá ní kí óṣọ́ra kí ó

212. máṣe náaẹnìkan.
Chapter 20
The Ẹ̀gà bird (African parakeet) was the
one that sounds like the witches. Cast Ifá
teachings forỌlọ́fin;
The day that he was going to beat the
child of the witches at the riverHe was
told to make offerings;
He listened to the advice and made the
offerings.
So, Ọ̀ rúnmìlà, save me.
You are the one that I seek salvation
with the witches running after me; You
are the one I seek salvation with.
Whoever cries for salvation,
Is the one that will be saved.

213. Ẹ bọ:
Epo pupa,Ẹyẹle kan,Ẹyin adìyẹ, Obì,
Orógbó, Iyọ̀, Atare, Abo adìye, forỌ̀
rúnmìlà; Owó for the babaláwos.
Àlàyé:
Ifá says that the client should seek
protection with Ọ̀ rúnmìlà. Ifa is the one
who will save that person from the
witches. The client should be careful not
to beat or fight anyone.Ọ̀ ruńmìlà will
protect the client from ravage of the
witches.
Ọ̀ SÁ MÉJÌ ORÍ KỌKÀNLÉLÓGÚN
Bàbá gbúlú erin
Bàbá kòsoẸfọ̀n ;
Ọ̀ gbọnrangandan ní dáhùn ọmọ orí odó
Ọmọ orí odó ní Ìdáùn ìjà kan lẹ̀ Dífá fún

214. Òrìsànlá oseremagbo Tí yíòṣòfinọ̀rọ̀kan
ọ̀rọ̀ kàn
Ó ní kíọmọ ẹyẹ ma yọ òun mọ́
Òwú ń so lóko
Òwú máań là
Nísoju ẹyẹ oko ni òwú ṣe ń là
ÀLÀYÉ: Ifá ní kí èléyí rúbọ nítoríẹlẹyẹ,
Ifá ní kí ó bọ Ọbàtálá kí ó lè baaṣẹ́gun
ẹlẹyẹ, Ifá ní ààrín ẹlẹyẹ ni eleyìń gbé.
Chapter 21
The father that is big like the elephant;
The father that is big like the buffalo;
The pestle of the mortar sounds as it
bites. The pestle is the one that answers
as it hits; The pestle is the one that
answers as it hits.

215. Cast Ifá divination teachings for Òrìsà"ń
lá – Ọ̀ sèrèmàgbò; He was to make an
order request of a matter.
He asked the children of the birds not to
pick the cotton any longer. The cotton is
growing in the field.
The cotton is sprouting;
In the presence of the birds in the field,
the cotton sprouts.
Ẹbọ:
Ẹyẹle méjì,Ẹyin adìyẹ, Epo pupa, Obì,
Atare, Owóẹyọ, Epo pupa,Ẹwa oṣoṣo,
Owó Awo.
Àlàyé:
Ifá says that the client will be able to
survive and prevail like the cotton seeds
prevail in the presence of the birds in the

216. field. The client should make offerings
to prevent the witches from getting rid of
him or her before the time. The client
should make offerings toỌbàtálá so that
he or she can have victory over
witchcraft. Ifá says that the client is
living in the midst of the witches.
Ọ̀ SÁ MÉJÌ ORÍ KEJÌLÉGÚN Ọ̀ tata
kùrọ̀-kùrọ̀
Ẹnu ẹyẹ o le ran Òkété
Dífá fún Ọ̀ rúnmìlà,
Bàbáń bẹ láarín ọ̀tá Ẹlẹyẹ Ẹbọ ni wọ́n ni
kóṣe
Ó gb ẹ́bọ, Ó rúbọ
Ẹnun Yín O lée ràn mí o Igbaẹja,
Wọn kií dárí sọ wéré Igbaẹja

217. Àlàyé: Ifá ní kí elèyí rúbọ, nítorí elèyí kí
apáẸlẹyẹ mọ ba kaa.
Chapter 22
Ọ̀ tàrà Kùrà kùrà (the sound of chewing)
The mouth of the bird cannot chew the
stone. Cast Ifá divination forỌ̀ rúnmìlà
Father was in the midst of enemy
witches. He was asked to make
offerings.
He listened and made the offerings.
Your mouth will not be able to destroy
me;
He said.
The hundred fish do not confront were (a
type of fish like a shark) Two hundred
fish.

218. Ẹbọ:
Make offerings ofẸyẹ ẹtù, Epo
pupa,Ẹyin adìyẹ, Obì Orógbó,
Atare,Ẹ̀wà,Ọtí, Eku,Ẹja, Owó Awo.
Àlàyé:
Ifá says that the client should make
offerings to prevent attack by witches.
The client is in the midst of enemy
witches.Ọ̀ rúnmilà will protect the client
from attack by witches.
Ọ̀ SÁ MÉJÌ ORÍ KẸTÀLÉÓGÚN Ọ̀ sá
yọọ Awo Ayé Dífá fún Ayé
Ní jọ́ Ayé le kokooko bíọta Ẹbọ ni wọ́n
ní kóṣe
Ó gb ẹ́bọ, ó rúbọ Ayé wá jẹ ọ̀gẹ̀dẹ̀ tán
Ayéń tutùń bọ̀;

219. Jọ̀gẹ̀dẹ̀,jọ̀gẹ̀dẹ̀
ÀLÀYÉ: Ifá so pe elèyí gbọ́dọ̀ rúbọ, kí
ayé rẹ̀ lèè báa tutù Ifá ní ayé tó le koko
yíò dẹ̀rọ̀ tí ó bá le fiọ̀gẹ̀dẹ̀ rúbọ.
Chapter 23
Ọ̀ sà Yoo, the Awo of the world,
Cast Ifá divination teachings for the
world, on the day the world was as hard
as a rock. He was told the world was so
hard like a rock;
He was told to make offerings.
The world come and eat riped plantain;
The world started to get cool.
Eat plantain; eat plantain.
Ẹbọ:
Ọ̀ gẹ̀dẹ̀, Epo pupa,Ẹ̀wà, Obì, Atare,

220. Àmàlà, Ilá and Orógbó.
Àlàyé:
Ifá says that the client should make
offerings so that the client"s life will be
cool and calm like plantain. The
difficulties in the client"s life will be
removed. He or she will begin to live a
very easy life.
Ọ̀ SÁ MÉJÌ ORÍ KẸRINLÉLÓGÚN Ọ̀
sá méjì lakọ́jà
Ó dàn yinrin-yinrin létíọpọ́n Dífá fún
Olúkòso láàlú Bámbí arígbáọ̀tá
wéréṣẹ́gun Igba tó wà láárín òsírí
Igba tó wà láarín ọ̀tá ayé Wọ́n ní kí ó
rúbọ
Ó gbẹ́bọ níbẹ, ó rúbọ, Kò pẹ́ o, kò jìnnà

221. Ẹ wá báni láruṣẹ́gun
ÀLÀYÉ: Ifá ní a òṣẹ́gunọ̀tá, kí a bọ
ṣàngó kí a lè baa ní ìṣẹ́gun nítorí Gbàngó
ni yíò Gbẹ́gun fún wa, Ifá ní àrá yíò sán
pa Àwọn ọ̀tá wa.
Chapter 24
Ọ̀ sá méjì in a combat.
It appears so clear on the Ifá tray.
Cast Ifá divination teachings for
Olúkòso;
Lalu (Gbàngó the thunder energy).
The one that finds two hundred thunder
stones for victory; Olúbanbí was in the
midst of conspiracy.
Olúbanbí was in the midst of enemies.
What did Àrírá (a name of Gbàngó);

222. Used to conquer his enemies?
Two hundred thunder stones;
That is what Àrírá used to conquer his
enemies.
Ẹbọ:
Orógbó, Àmàlà, Ilá, Obì, Atare,Ọtí,
Iṣu,Ẹ̀wà, Àgbàdo, Àkùkọ Adìyẹ méjì,
and Owó Awo.
Àlàyé:
The client who was involved in Odù Ọ̀
sáméjì is in the midst of enemies. Sango
will help the client to have victory over
his or her enemies, if the client makes
offerings This is the story when Gbàngó
calls in to the sky for the rain to fall. The
rain was later accompanied by
lightening and thunder stones began to

223. come down on the enemies of Gbàngó.
Ọ̀ SÁ MÉJÌ ORÍ KARUNDINLOGBON
Ọ̀ sá méjì lapọjà
Òkò yangan-yangan létíọpọ́n
A dífá fún Olúkòso lálù
Arígbáọ̀táṣẹ́gun
Olúbabbíńbẹ láarín orísiọ̀tá
Ka lárìrà fi ṣẹ̀tẹ̀, Igbaọ̀tá;
Lárira fiṣẹ̀tẹ̀
Igbaọ̀tá.
ÀLÀYÉ:ẹni tí ó dá ifá wá ní àárín àwọn
ọ̀tá, onítọ̀hún yíò sẹ́gun àwọn ọ̀tá tí ó bá
rú ẹbọ rẹ̀.
ẸBỌ: Orógbó, Atare, Isu,Ọtí,Ẹ̀wà, ilá
àti Àmàlà.

224. ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KÍNNÍ
Kúkúndùnkúṣẹwà gẹ́rugẹ́ru Ọ̀ pọ̀lọpọ̀
òògùn a sì ruọmọ gèlègèlè Bí o níọ̀pọ̀
òògùn
Bí ó ní èké, kò níí jẹ́
A dífá fúnỌ̀ rúnmìlà
Bàbá ń lọ rèe gbé agúnbiosù níyàwó
Agúnbosù, aya awo
Ọ̀ rúnmìlà ló gbé Agúnbiosù níyàwó
Agúnbiosù aya awo
Bàbá wáá ránṣẹ́ sí akínlọ́dún
Awoo w ọn lóde ìlọ́dún
Ó ránsẹ́ sí Akínfalà
Awo wọn lóde Ìfalà
Gbogbo wọn dé, wọ́n wáń ṣe pè
Agúnbiosù, Aya Awo o,

225. (Ifá ní òun rí ire ìyàwó, ifá sì
níọmọbìnrin kan nìyí, ìyàwó ifá ní, kí ó
máa palẹ̀ ifá ni kí a sì yééṣe èké, kí a yé
pa irọ́, kí a le rí ire gbà
ẸBỌ RÍRÚ: Eku,Ẹja, Epo, Obì, Àkùkọ
àyébọ̀, Àkùkọ adìẹ kan.
XI. ÌRẸTẸ̀ MÉJÌ
Chapter 1
The sweet potato has flamboyant leaves;
Very strong medicine usually foams; If
you have a lot of medicines,
If you are not at home (???) it won"t
work. Cast Ifá divination teachings forỌ̀
rúnmìlà.
Father was going to take Agúnbíosù (the
one that is elegant like the moon) as a

226. wife. Agúnbíosù, the wife of the
initiate–
Agúnbíosù, the oneỌ̀ rúnmìlà took as a
wife.
Father then sent a message to Akinlọ́dún
in celebration.
The babaláwo of the town of Ìlódún,
He sent a message from Akínfalà in
celebration; The Awo of the town of
Ìfalà;
They all came to celebrate with Ọ̀
rúnmìlà. They were all singing thus;
Agúnbiosù, the wife of the initiate,
Ọ̀ rúnmìlà was the one that took
Agúnbíosù for a wife; Agúnbiosù, the
wife of the initiate.
Ẹbọ

227. Eku,Ẹja, Epo pupa, Obi, Àkùkọ Adìye,
Àyébọ̀, Adìyẹ kan.
Àlàyé:
Ifá says that there is good luck in the
form of a new wife for the client who
has consulted or if the client is a woman
she may become the wife of an Awo.
The client is advised to be faithful and
loyal. Ifa encourages good character in
this Odù. There will be goodness in the
life of the client. If the client abides by
the teachings his or her life will be
good.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KEJÌ Afohúpámọ́ níí
sàmìọ̀nà A dífá fún Ataare Tí óń lọ soko
àléròọjọ́un Tútù-lógún, Awo Àjàlọ́run

228. Gbìṣè-lọgbọ́n, Awo àjàlọrun
A dífá fún Òkè,
Tííṣe ọmọ oníjàn ọ̀run
Níjọ́ tí òkèń tiọ̀run bọ̀ sóde ìsálayé Ó
pàdé, Afóhunpamọ́ níí sàmìọ̀nà Ó sì bèrè
lọ́wọ́ rẹ̀ pé;
Ïj ẹ́ ó le yẹ òun bàyí?
Wọ́n níẹbọ ni kí óṣe
Òkè sì rúbọ, wọn ní kí ó gbe díẹ̀ níbẹ̀ lọ
síẹ̀báọ̀nà Kí ó sìṣe àmì rẹ̀ si dáradára
Wọ́n ní tí ó bá dé ilé ayé; yíò bá ire rẹ̀
lẹ̀báọ̀nà
Nígbà tí òkè dé ilé ayé tán; kò tí i ṣe
ohunkóhun Tó fiń wáẹsẹ̀ọ̀nà káàkiri, tóń
wò fẹ̀fẹ̀ẹ̀fẹ̀ Nígbàtí àwọn ọmọ aráyé rii,
wọ́n bí léèrè pé Kín ló dé, tó fiń

229. wò,ẹsẹ̀ọ̀nà fẹ̀fẹ̀ẹ̀fẹ̀ bẹ̀ẹ̀ Ó ní, àwọn
Afohúnpamọ́ nii sàmìọ̀nà
Ló dífá fún òun òkè
Nígbàtí òun ń tọ̀run bọ̀ wóde ìsálayé Ïjẹ́,
ìhín niń ò gbéé dúró
Òhun niń ò gbéé dúró
Òhun ní ó gbéé dúró
Òkè tíọ̀nà tààrà dó sí etíọ̀nà
Níbi tí òkè dúró sí Ni ó tiń gbọ̀sìn Ni ó
tiń gbore
Ifá ní kí a rúbọ nítorí ìrìn àjò kí ó le
dára, ifá níẹni tó dáfá kòṣe iṣẹ́ tó yàn
lọ́run, iṣẹ́ oníṣẹ ni óṣe etc.
(ẸBỌ RÍRÚ: Eku,Ẹja, Epo,Ẹ̀kọ, Obì, àti
àkùkọ adìẹ)
Chapter 2

230. Af ọ̀hunpamọ́ ní sàmìọ̀nà (a name that
means “a person who hides something
and who usually makes a demarcation).
Cast Ifá teachings for Atare (Alligator
pepper).
He was going on a yearly farming
venture.
Tútù logun was the Awo of Àjàlọ́run.
Gbí ṣẹ lọgbọ́n was the Awo of Àjàlọ́run.
They cast Ifá divination teachings for
Òkè, the mountain, who was the child of
Oníjanà from the Heavens, on the day the
mountain was coming from Heaven to
the World.
He met Afòhún pám ọ́ ni sàmìọ̀nà.
He asked him if life was going to befit
him. They told him to make offerings;

231. And if the offerings are made life will
befit him. The mountain made the
offerings.
They told him to take the rest along the
side of the road;
And also to demarcate the spot very
well.
They told him that when he gets to the
world he will find his prosperity along
the roadside. When he gets to the world,
the first things he will find are his
prosperities along the side of the road.
When Òkè got to the world the first thing
he started to do was to look along the
road side. When the people of the world
saw him looking around they asked him

232. why he was looking around the roadside
like that.
He said it was Afòhunpam ọ́ ní sàmìọ̀nà.
They cast Ifá teachings for him when he
was coming from heaven to the world.
That is why he was looking for where he
will settle here or there.
Òkè came from a straight road and settle
on the side of the road. It is where Òkè
settles that he receives his gifts.
Ẹbọ:
Eku,Ẹja,Ẹ̀kọ and Àkùkọ Adìyẹ.
Àlàyé:
Ifá says that the client is going on a
venture and so that the outcome will be
successful the client should make

233. offerings. The person who has consulted
Ifa is not doing the work or the
assignments that he or she has chosen in
Heaven. He or she is doing someone
else"s assignment in life. There is a lot
of prosperity for the client if he or she
will find the place for oneself to be there
like the mountain which does not move
from place to place but get recognition
for being there. The client will get his or
her own recognition in life.
ÌR ẸTẸ̀ MÉJÌ ẸSẸ̀ KẸTA Ìkááká ni a
gbéọpọ́n Ìkááká ni a mọ àwo
A o tiṣe mọ Olórí màwo màwo Òun ní a
pè Babaláwo
Ìkááká ni Obìnrin toẹrù lódeọ̀tẹ́
Ọ pọ́n ará òdeọ̀tẹ́, mo kíọ Bíẹ bá ní irú

234. Ẹ mú irú wá fún mi,
Bíẹ o bá sì ní irú
Ẹmún Ògìrì wá òdeọ̀tẹ
Ìgbà tí ìr ẹ́tẹ méjì Ní òde òtẹ́
Ni a tó rí ire
Ifá ní kí a yé dánáọ̀tẹ̀, ifá ní kí a fi ire fún
ẹni tí óń ta àwo, ifá ní kí a gba òun láàyè
láti báwa yanjú ìṣòrọ wa etc.
ẸBW RÍRÚ:ọ̀pẹ̀lẹ̀ ni á ò fi bèèrè,ṣùgbón
kí àwo wà nínú ohun tí á ò fi rú ẹbọ
Chapter 3
It is face up that we carry the Ifá tray;
It is face up that we mould the plate.
How could we know the elder
knowledgable Awo– That is who we
call the babaláwo.

235. It is face up the way a woman put her
packages together at the town of Ọ̀ tẹ̀;
The tray of the people ofỌ̀ tẹ̀, I salute
you if you have irú;
Bring Irú (an African spice) for me.
If you do not have irú, bring ògìrì to the
town ofỌ̀ tẹ̀. It is when Ìrẹtẹ̀ méjì
appears on the tray that we see
prosperity.
Ẹbọ:
Ifá says that the babaláwo should use
theỌ̀ pẹ̀lẹ̀ to ask for the appropriate
offerings.
Àlàyé: Ifá warns that we should not be
involved in controversy. Ifá advises that
we should be humble to someone who
sells plates. Ifá says that the client