OLODU IFA
THE FIRST SIXTEEN ODU OF IFA FOR BEGINING STUDENTS OF IFA DIVINATION BY AWO OLUWASINA KUTI EGBE IFA OGUN TI ODE REMO
Introduction In 1989 I traveled to Ode Remo and was blessed with initiation into the society of traditional diviners called Ifa. At the time of my first visit to Africa, I considered myself something of an authority on Ifa because I read every book I could find on the subject in English. Because I am a product of western education, I falsely assumed that because I was well read in a particular area, I must have had a good grasp of the subject. I was shocked and humbled on my first day in Ode Remo. It soon became very apparent to me the children of the village knew far more about Ifa than I all the books I’d read combined. This meant the wisdom of the elders was way past my ability to even evaluate, let alone understand. Some westerners go to Africa, get initiated, come back to the United States and assume their ritual experience made them experts on the subject. It is clear to me that the primary function of Ifa initiation is to receive permission to seriously study traditional Yoruba ritual. This study involves both learning the mechanics of the system and receiving guidance from my teachers on the development of good character. Ifa is an oral tradition. It was apparent to me that the method of teaching used in an oral tradition is for the six year olds to teach the four year olds, for the eight year olds to teach the six year olds and so. Training for Ifa in a traditional Yoruba family usually begins at the age of seven. Even though I was over forty years old at the time, I understood the only way I could be taken seriously was to begin to study with the
children.
On my first trip to Ode Remo most of my instruction came
from a young Awo (diviner) named Wasu. He taught me proper protocol, he taught me songs and prayers.
He guided me through the Iyawo
(novice) process and led significant portions of my initiation. At the time Wasu was nine years old. On my second trip I was able to convince the young men who just entering the adult phase of their lives that I was a serious student. They took the time to write down some of the elementary information that the elders required all adult students of to memorize. This material became the basis for my studies while I was away from my teachers and at home in the United States.
Most of the information I received at this time
involved study of prayer and invocation. On my third trip Awo Sina Kuti wrote down the first sixteen verses of Odu Ifa the text used in divination. The complete text involves two hundred and fifty six verses of sacred scripture bases from one generation to the next through memorization and oral transmission. Baba Kuti was kind enough to write the verses so I could again continue my studies when I returned home. Baba Kuti asked me to make this material available to serious students of Ifa here in the United States. Some have claimed that this material is ‘secret’ and should not be shown to those who are not initiated. In Ode Remo the stories, proverbs and sacred history found within Odu Ifa are as commonly known in the village as Bible stores are
in most communities across America. What is secret is the way these stories are used in ritual. The use of these stories as part of a ritual process is limited to those who are sanctioned to learn ritual as a result of their initiation into Ifa. I present the material given to me by Baba Kuti so serious students of Ifa who do not have access to teachers in Africa can begin the process of memorization, contemplation and analysis of Odu as a source of inspiration and guidance. This material is usually learned by the age of fourteen. This is followed by a lengthy period (ten to fifteen years) of learning the remaining two hundred and forty verses. I have included the names of the remaining verses in the sequence they are learned in Ode Remo. I have also included in parenthesis the name of the Odu as they are called in the Ijebu dialect spoken in Ode Remo. It is my hope that this material will be used, studied, reproduced and discusses as a basis for gaining a deeper understanding and appreciation of a truly remarkable body of wisdom. Because this body of wisdom is thousands of years old it is clearly and legally in the public domain. This means anyone who claims a copyright on this material is both misrepresenting the law and attempting to confiscate the traditional wisdom of a culture that is ready willing and able to share its understanding of Spirit with the world.
It is my hope that future
students of Ifa can avoid the mistake I made of believing the vast depth
of Ifa has been captured by the written word and begin the true process of learning that only comes through embracing an oral discipline. Every time I have spoken to a diviner in Nigeria and asked a question, the answered to the question was always prefaced by a quotation from the wisdom of the ancestors. This is the key element in the process of making eternal truth relevant to the present moment. The commentary sections are my attempts to interpret the verses. They are not a part of the material that is traditionally memorized. The suggested materials for making offerings can be modified depending on the specific circumstances of the divination.
The key to effective
divination is the ability to see clearly the objective and to move towards that objective with all the resources available to the diviner. Ase o. Awo Fa’lokun Fatunmbi
I I I I
I I I I
ÈJIOGBÈ
There - is - no - place - on - earth - I - can - go - where - I - will not - meet - happiness cast Ifá for Òdùnkún (Sweet Potato) on the day he was going to make the journey to the land of Isu (Yam) and Agbàdó (corn). Ifá advised Òdùnkún to make ebo so his life will be sweeter than Isu and Agbàbó. Isu and Agbàdó were tasted by the people of earth and they were not as sweet as Òdùnkún.
It was on that day Òdùnkún
danced and sang for joy saying he would do the ebo over and over again. Ifá advised
there was no value in repeating the ebo. Òdùnkún sang
and danced in praise of the Awo, while the Awo praised Ifá, while Ifá praised Olodumare. When Òdùnkún started to sing Èsú put a song in Òdùnkún's mouth. Òdùnkún started singing;
Ayé Sènrén ti dun, o dun ju oyin lo. Ayé Sènrén ti dun, o dun ju oyin lo. Òrísà je aye mi o dun, Aláyun Gbáláyun. Òrísà je aye mi o dun, Aláyun Gbáláyun.
Sweet Potato life, sweeter than honey.
Sweet Potato life, sweeter than honey. Immortals let my life be sweet, o Aláyun Gbáláyun. Immortals let my life be sweet, o Aláyun Gbáláyun.
Commentary: Ifá says this person is about to go on a journey. Ifá says there will be a blessing of long life, abundance and children. Ifá says this person's star will shine above all others who are met on the journey. Ifá says this person should eat sweet potatoes as medicine for good fortune. Etutu (offering); 4 eiyelé (pigeon), 4 akuko (rooster), 1 epo (bottle of palm oil), 1 white plate, 4 eko (corn meal cakes), áàdùn (corn floor mixed with oil), plus many sweet things (honey, sugar, candy) and 25 nira (money), offered to Obàtálá and Ògún.
*
Akogi - l'apa - tied - himself - with - a - rope cast Ifá for the slanderer in the home, the slanderer out on the street and Òrúnmìlà on the day they were all told to make ebo inside the home and out on the street. The slanderer in the home and the slanderer out on the street refused to make ebo. Òrúnmìlà made ebo and was victorious over his enemies in his home and his enemies out on the street.
Òrúnmìlà was
very happy, he started to sing and dance in praise of the Awo, while the
Awo praised Ifá, while Ifá praised Olodumare. When Òrúnmìlà started to sing, Èsú put a song in his mouth. Òrúnmìlà sang;
Elénìní Ilé, Elénìní òde o. Elénìní Ilé, Elénìní òde o. Kini mo ra lowo yin. Elénìní Ilé, Elénìní òde o.
Slanderer in the home, Slanderer out on the street. Slanderer in the home, Slanderer out on the street. What did I buy from you? Slanderer in the home, Slanderer out on the street.
Commentary: Ifá says the Immortals insist on justice. Ifá says this person will receive a blessing of abundance. Ifá says there are many people saying slanderous things about this person both at home and at work. Ifá says this person will rise above their enemies. Ifá says this person should worship Ifá. Etutu (offering): 3 eiyelé (pigeons), 1 epo (bottle of palm oil), 3 eko (corn mealcakes) 16 nira (money), offered to Obàtálá and Ògún. Éèwò (taboo): ground nuts, mushrooms and black cloths.
I I I I
I I I I
I I I I
I I I I
ÒYEKÚ MÉJÌ
Joy - received - at - home - is - not - as - strong - as - joy - received - on - the - farm cast Ifá for Onikabidun on the day Onikabidun wanted to increase his joy. Ifá advised Onikabidun to receive five hoes treated with Ifá medicine. Onikabidun took the hoes to his home. The people from his home took the hoes to the farm, while the people from the farm brought their hoes to his house. Both groups of people met on the road between the house and the farm. The people from the farm said their hoes were used for digging up wealth. The people from the house said their hoes were used to bury placentas. Onikabidun was very happy, he started to sing and dance in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Onikabidun started to sing Èsú put words in his mouth. Onikabidun sang;
Ìyòyò ke wa yo fun mi o.
Ìyòyò ke wa yo fun mi o. A mi yò nilé, a mi yo lájò. Ìyòyò Aye e, Ìyòyò.
Joyfullness, let people come to me with joy. Joyfullness, let people come to me with joy. Joy at home, joy on the farm. Joyfullness, let people come to me with joy.
Commentary: Ifá says this person will receive a blessing of joy. Ifá says whatever joy is in this person's life will be doubled. Ifá says the blessing of joy includes abundance and children. Ifá says things have not being going well for this person prior to making ebo. Ifá says this person's life has been going in a zig zag pattern from good fortune to bad fortune. Ifá says this person has troubled accepting joy in their life and this attitude must change. Etutu (offering): 4 euyelè (pigeon), 4 abo adìe (hen), 1 eku (rat), 1 Eja aro (black cat fish), 1 epo (bottle of palm oil), 1 white plate, money as determined by the Awo, offered to Ìbejì. The Awo will mark this Odu with iyerosun on five hoes to be kept in the house, and five hoes to be kept outside.
*
My - right - hand - Oye - my - left - hand - Oye - two - Oyes become - true - in - front - of - the - tub - cast Ifá for Ape with epo's head and Alagoro Opero on the day the Ape did not want to loose all he had. Ifá advised Ape to made ebo.
Ape made ebo on the day he kept the
things that belonged to him. From that day on, when the Ape swings through the trees with his child on his back, the child does not fall. The Ape was very happy, he started to sing and dance in praise of the Awo, while the Awo praised Ifá, while Ifá praised Olodumare. When the Ape started to sing, Èsú put words in his mouth. The Ape sang;
Mo ru ìyán, mo ru ìyán o. Ilè edun pa pòjù. Ilè edun pa pòjù. Mo ru ìyán, mo ru ìyán o. Ilè edun pa pòjù.
I offered pounded yam. The house has no misfortune. I offered pounded yam. The house has no misfortune.
Commentary:
Ifá says this person must make ebo to ensure they do not loose what they already have gained. Ifá says adimu offerings of pound yam should be presented to this person's Òrìsà.
Ifá says wool should be
wrapped around the pot of this person's Òrìsà. Ifá says prayers must be offered to avert unexpected death and misfortune. Ifá says this person has struggled in the past and they will receive a blessing of peace. Etutu (offering): 5 eiyelè (pigeon), 4 abo adìe (hen), 1 white plate, 1 epo (bottle of palm oil), iyan (pounded yam), amount of money established by the Awo, offered to Ìbejì. Éèwo (taboo): grey rat, do not cover the head with leaves when it rains.
II II I I I I II II
ÌWÒRI MÉJÌ
The - motar - that - we - use - to - pound - yam - is - not - used to - pierce - elu - an - aged - pot - covered - at - the - mouth - cast Ifá for Olu on the day he wanted to go Ilé Olókun (house of the Spirit of the Ocean) and Ilé Olosa (house of the Spirit of the Lagoon). Ifá advised Olu to make ebo so the journey would be blessed with goodness. Olu made the ebo. Olu arrived at the home of Olókun and beat him three times
playing ayo (a game of chance). Olókun promised he would give half of his property to anyone who could beat him playing ayo. Olu went to the home of Olosa and beat him three times playing ayo. Olosa promised he would give half of his property to anyone who could beat him playing ayo. It was on that day Olu received the blessing of abundance.
Olu was
singing and dancing in praise of the Awo, while the Awo praised Ifá, while Ifá praised Olodumare. When Olu started to sing, Èsú filled his mouth with a song. Olu sang;
Mo bolu t'ayo mo kan re o. Mo bolu t'ayo mo kan re o. Mo bolu t'ayo lóyìnbó o. Mo bolu t'ayo mo kan re o, o, o, o.
I played ayo with Olu, I received a blessing. I played ayo with Olu, I received a blessing. I played ayo with Olu at the home of a foreigner. I played ayo with Olu, I received a blessing.
Commentary: Ifá says this person should make ebo to ask for the blessings they seek. Ifá says this person should become skilled in games of chance. Ifá
says this person should offer a sheep to Eleda. Ifá says this person will find good fortune from a stranger. Etutu (Offering): 1 eiyelé (pigeon), 1 abo adie (hen), 1 white plate, eko (corn meal cakes) and money to be determined by the diviner, offered to Obàtálá.
*
What - you - like - I - don't - like - which - one - should - be among - us cast Ifá for Onimuti Iwori children of those who ride horses with arrogance in front of Olu on the day they were concerned about being treated like they were dead. Ifá advised the children to make ebo. The children made ebo. The diviner said the image of a dead person is never seen digging ground. From that day on the children were known to be among the living.
Commentary: Ifá says this person should make ebo to avert death and disease. Ifá says that this person should make ebo so that the world will not treat them as if they are either dead or worthless. Ifá says this person should receive two sets of Ìbejì, one set of female Ìbejì, and one set of male Ìbejì, as part of their personal shrine. Ifá says the Ìbejì will provide protection from enemies, death and disease.
Etutu (offering): 4 eiyelé (pigeon), 4 abo adie (hen), 1 white plate, 4 eko (made from cooked yam), eku (small rat), 1 epo (bottle of palm oil) and 50 nira (money), offered to Ìbejì and Obàtálá. Éèwo (taboo): dog and òri fruit.
I II II I
I II II I
IDÍ MÉJÌ (ÒDÍ MÉJÌ)
Two - bottoms - that - I - use - to - sit - on - give - me - comfort cast Ifá for Onibode Ejiejiemogun on the day Onibode Ejiejiemogun wanted to see goodness greet him twice a day.
Ifá advised Onibode
Ejiejiemogun to make ebo so goodness would not pass him by. Onibode Ejiejiemogun made ebo.
From that day on goodness greeted Onibode
Ejiejiemogun twice a day.
Commentary: Ifá says this person will receive blessings if ebo is made. Ifá says this person believes good fortune has passed them by. Ifá says when good fortune has come to this person in the past it has slipped through their fingers. Ifá says this person remains optimistic about the future and they should offer prayers to the Òrìsà asking for support in the
manifestation of their dreams. Ifá says constant prayer will brings this person's dreams into reality. Etutu (offering): 4 eiyelé (pigeon), all edible things (offerings of a varity of prepared foods), 4 eko (corn meal cakes), 1 epo (bottle of palm oil), 1 white plate and 40 nira (money), offered to Èsú.
*
Eetalewa - with - gbagbdegbagada - eyes cast Ifá for Òrúnmìlà on the day Òrúnmìlà was carrying lagede to the three meeting places of death. It is duck we call sojiji and it is lagade who was being carried to the three meeting places of death. Ifá advised Òrúnmìlà to make ebo so death, disease and the stone of trouble would not greet him at the three meeting places of death. Òrúnmìlà made ebo and passed through the three meeting places of death with lagade.
Both of them made the
journey unharmed. Òrúnmìlà started to sing and dance in praise of the Awo, while the Awo praised Ifá, while Ifá praised Olodumare.
Commentary: Ifá says this person must make ebo so the stones thrown by death and disease will not reach them.
Etutu (Offering): 3 Ako okuta (hard stones), 3 eiyelé (pigeon), 1 eko (corn meal cake), 1 àgbo (ram), 1 white plate and money determined by the diviner, offered to Èsú. Éèwo (taboo): If a yam breaks while it is being removed from its container it must not be eaten. Do not dig holes near the entrance to the city.
I I II II
I I II II
ÌROSÙN MÉJÌ
Their - mouth - their - mouth cast Ifá for Apeni on the day he was being threatened by the mouth of the people of the world. Ifá advised Apeni to make ebo to avoid death and destruction from the mouth of the people of the world.
Apeni made ebo.
Apeni was protected from the
death and destruction caused by the people of the world.
Apeni was
singing and dancing and praising the Awo, while the Awo praised Ifá, while Ifá praised Olodumare. When Apeni started to sing Èsú put a song in his mouth. Apeni sang;
Enu won, enu won è le pa Àpéni. Enu won, enu won è le pa Àpéni.
Their mouth, their mouth cannot kill Apeni. Their mouth, their mouth cannot kill Apeni.
Commentary: Ifá says this person must make ebo for protection from enemies. Ifá says offerings should be made to the family Egungun. Etutu (offering): 4 eiyelé (pigeon), 4 abo adie (hen), 1 epo (bottle of palm oil), akara (bean cakes), moin - moin (startch balls) and 16 nira (money), offered to Orí and Egungun.
*
Porogun - of - igbodu - with - a - stock - bottom cast Ifá for Okansusu Irosu on the day Okansusu Irosu made the journey from the home of the ancestors to the home of the people on earth. Ifá advised Okansusu Irosu to make ebo so when Okansusu Irosu pounds yam he will see a child eat it, when Okansusu Irosu prepares soup he will see a child eat it.
Okansusu Irosu made ebo and saw children eating
everything he cooked.
Okansusu Irosu started to sing and dance in
praise of the Awo, while the Awo praised Ifá, while Ifá praised Olodumare. As Okansus Irosu started to sing, Èsú put a song in his mouth. Okansus Irosu sang;
Baba ma je nikan jé, iyán ti mo gún. Baba ma je nikan jé, Obè ti mo se. Baba ma je nikan jé.
Father don't let me eat alone, yams that I have prepared. Father don't let me eat alone, soup that I have prepared. Father don't let me eat alone.
Commentary: Ifá says this person or someone close to them is looking for children. Ifá says making ebo will bring a blessing of children. Etutu (offering): iyan (pounded yam), eba (soup), sweet things, 1 eiyelé (pigeon), 1abo adie (hen), 1 white plate, 1 epo (bottle of palm oil) and 35 nira. Offered to Orí and Egungun. Éèwu (snake): snake, red cloths.
II II II II I I I I
OHENREN MÉJÌ (ÒWÓNRÍN MÉJÌ)
Thief - but - not - a - thief - who - made - the - diviner - take - our things - in - our - presence cast Ifá for Owon foliage on the day that he
wanted to bring the power of a chief from the sea. Ifá advised Owon foliage to make ebo so that he would receive the blessing of fame. Owon foliage made ebo and became a chief. Owon foliage started to sing and dance in praise of the Awo, while the Awo was praising Ifá, while Ifá was praising Olodumare. When Owon foliage started to sing, Èsú put a song in his mouth. Owon foliage sang;
Owon mì jó, Owon mì yò. Owon ti mú ota oye b'odò. Owon mì jó, Owon mì yò.
Owon day dance, Owon day sing. Owon has brought the power of the chief from the sea. Owon day dance, Owon day sing.
Commentary: Ifá says this person must make ebo so they may receive an important title or position. Ifá says this person has the head of a leader. Ifá says this person must assume a position of responsibility within their family. Ifá says this person can help their family solve a problem. Etutu (offering): 6 eiyelé (pigeon), 6 abo adie (hen), 6 eku (small rat), 6 eja aro (black cat fish), 1 white plate and 25 nira (money), offered to Obàtálá and Èsú.
*
It - is - a - big - tree - that - takes - a - brass - bell - brom - the little -palm - tree's - mouth - leaving - insult - behind - saying - that nobody - should - push - the - calabash - gradually - beside - them cast Ifá for Ologbo Jigolo (sluggish cat) on the day Ologbo Jigolo found himself under attack by those who throw hexes.
Ifá advised Ologbo Jigolo to
make ebo. Ologbo Jigolo made ebo. From that day on Ologbo Jigolo traveled without being harmed. Ologbo Jigolo started to dance and sing in praise of the Awo, while the Awo praised Ifá, while Ifá prasied Olodumare. When Ologbo Jigolo started to sing, Èsú put a song in his mouth. Ologbo Jigolo sang;
Òlógbò dúdú ese, gòòlò ma se lo, gòòlò ma se bo. Black cat, sluggishly I will go, sluggishly I will come back.
Commentary: Ifá says if this person is planning to take a trip they should make ebo in order to avoid being harmed by hexes. Ifá says after ebo is made this person should use Eyonu herbs to attrack good things while on the journey.
Etutu (offering): 10 okete (large rat), 1 epo (bottle of palm oil), 1 white plate and 50 nira (money), offered to Obàtálá and Èsú.
I II II II
I II II II
ÒBÀRÀ MÉJÌ
Washing - the - right - hand - with - the - left - hand - and washing - the - left - hand - with - the - right - hand cast Ifá for Awun (white wood) on the day he wanted to have his head cleaned. Ifá advised Awun to make ebo.
Awun made ebo. It was on that day that Awun
received a good head. Awun sang and danced in praise of the Awo, while the Awo praised Ifá, while Ifá praised Olodumare. When Awun started to sing, Èsú put a song in his mouth. Awun sang;
Awún de na, Awún dèrò. Orí ire l'Awún nwe. Awún de na, Awún dèrò. Orí ire l'Awún nwe.
Awun has come, Awun easiness. It is good luck that Awun uses as a bath. Awun has come, Awun easiness. It is good luck that Awun uses as a bath.
Commentary: Ifá says this person should have their head cleaned so the hand of the Awo will ease their burden. Ifá says this person should worship Ifá so their burden may continue to be lifted. Etutu (offering): 4 eiyelé (pigeon), 4 abo adie (hen), 1 epo (bottle of palm oil), 6 iyan funfun (white yam), 6 eko (corn meal cakes) and 50 nira (money), offered to Èsú.
*
Abarere Awo Odán cast Ifá for Odán on the day he was preparing to re-establish himself. Ifá advised Odán to make ebo so the area would have shade. Odán made ebo. The area started having shade. Odán started to sing and dance in praise of the Awo, while the Awo praised Ifá, while Ifá praised Olodumare. When Odán started to sing, Èsú put a song in his mouth. Odán sang;
Odán nbi, Odán nre. Odán ti múlè lbùdó o. Odán nbi, Odán nre. Odán ti múlè lbùdó o.
Odán was born, Odán survived. Odán has established itself.
Odán was born, Odán survived. Odán has established itself.
Commentary: Ifá says it is a good time for this person to start a new project. Ifá says if this person wants to move the time is right. Ifá says if this person is about to enter a relationship, the relationship will be good. Ifá says this person will receive a blessing of abundance and a blessing of a good relationship. Etutu (offering): 4 eiyelé (pigeon), 4 abo adie (hen), 1 epo (bottle of palm oi)l, 1 white plate, 4 eko (corn meal cakes) and 100 nira (money) offered to Èsú. Éèwo (taboo): hunting small birds.
II II II I
II II II I
ÒKÀNRÀN MÉJÌ
The - hard - wood - of - the - forest - used - to - make - Osunsun staff - doesn't - give - juice - while - a - tree - used - to - make - Atori staff - will - draw - blood cast Ifá for Sakoto on the day he was making a
journey to the town of Owa. Ifá advised Sakoto to make ebo. Sakoto made ebo. As Sakoto was traveling to Owa he met Èsú and gave him a bean cake. Èsú took the cake and changed himself into a woman. Èsú possing as a woman asked Sakoto for whatever he could give. Sakoto gave the woman a bean cake. Èsú took the cake and changed himself into a small child. Èsú possing as a child asked Sakoto for whatever he could give. Sakoto gave the child a bean cake. On the journey Sakoto gave away three bean cakes.
Èsú asked Sakoto where he was going.
Sakoto said he was making the journey to Owa. Èsú told Sakoto the people of Owa had been suffering for a long time without rain.
Èsú
pointed to a patch of ado (small gordes used to carry medicine) and told Sakoto to go among the ado. Èsú said some of ado would say; "pluck me," and others would remain silent. Sakoto was instructed to take one of the ado that remained silent and cut off the top. Èsú said as Sakoto approached the entrance to Owa he should lift the ado up over his head and announce he was bringing rain. Sakoto did as he was instructed and entered the town saying; "People of Owa I bring rain." Immediately it started to rain. The next day the Oba of Owa instructed the town crier to tell the people of Owa he wanted to meet the stranger who said he had brought the rain. Sakoto was brought to the Oba and the Oba divided all his property and belongings giving half to Sakoto. It was on that day Sakoto received the blessings he had been looking for. Sakoto started to sing and dance in praise of the Awo, while the Awo praised Ifá, while Ifá
praised Olodumare. When Sakoto started to sing, Èsú put a song in his mouth. Sakoto sang;
Sàkòtó mo léwà, awo ire dun bo n'ife. Sàkòtó mo léwà, awo ire dun bo n'ife.
Sakoto is beauty, good divination is sweet to praise. Sakoto is beauty, good divination is sweet to praise. Commentary: Ifá says this person is about to go on a journey.
Ifá says this
person should make ebo so that the journey will bring fame and abundance. Ifá says when this person arrives at their destination they will be able to solve a problem that will bring good fortune. Ifá says this person should offer bean cakes to Èsú become making the journey. Ifá says when this person arrives at their destination they will have many benefactors. Etutu (offering): 4 eiyelé (pigeon), 4 adie (fowl), 1epo (bottle of palm oil), 1 white plate, 4 eko (corn meal cakes) and 20 nira (money) offered to Ògún and Èsú.
*
There - are - different - ways - found - the - land - of - the ancestors cast Ifá for Igbegbe (rat) on the day he was doing to sell rat at the market. Ifá advised Igbegbe to make ebo so he would see things clearly. Igbegbe made ebo and had clear vision.
Commentary: Ifá says this person is not seeing things clearly.
Ifá says this
person should make ebo to clear away confusion. Etutu (offering): 2 eiyelé (pigeon), 3 adie (fowl), 1 epo (bottle of palm oil), mariwo (dried palm leaves), 1 white plate and 25 nira (money), offered to Ògún and Èsú.
I I I I I I II II
ÒGÚNDÁ MÉJÌ
Dried - palm - leaves cast Ifá for tiger on the day that tiger was going hunting. Ifá advised tiger to make ebo so he would reap the fruit of his efforts. Tiger was reluctant to make ebo. Tiger went on the hunt and captured a deer he placed under a palm tree. As he was about to eat the deer dried palm leaves fell from the tree and sacred him away. Tiger continued the hunt and captured an antelope he placed next to an ant
hill. As he was about to eat the antelope it became covered with ants. Tiger returned to the Awo and asked what should be done in order to reap the fruit of his efforts. Ifá advised tiger to make ebo. Tiger made ebo. From that day on tiger eat all the game he captured on the hunt.
Commentary: Ifá says this person must make ebo to keep the fruit of their labor. Etutu (offering): 4 eiyelé (pigeon), 4 adie (fowl), 1 piece of leather, 1epo (botttle of palm oil), 1 white plate and 55 nira (money), offered to Ògún and Ifá.
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Eluku - does - not - have - Oro - while - Oro - does - not - have - a - metal - bell cast Ifa for the people of Idena - Magbon on the day the entire town was weeping for good fortune. Ifá advised the people of Idena - Magbon to make ebo so they would receive the good fortune that would put an end to their weeping. The people of Idena - Magbon made ebo. It was on that day the people of Idena - Magbon received the blessing of good fortune.
Commentary:
Ifá says this person should make
ebo to insure good fortune
comes their way. Ifá says many blessings are close but there is a risk they will be lost if ebo is not made. Etutu (offering): 2 agogo (metal bell), 2 eiyelé (pigeon), 2 adie (fowl), 2 Osunsun (hard wood stick used to strike the bells) and money determined by the diviner. Both bells are to be marked with iyerosun. One bell is for the diviner and the other bell is for the person who has received the Odu. Éèwu (taboo): carry money in a purse or wallet blessed for protection.