Eji Ogbe

Eji Ogbe 1
Lo wa nl yii o. Eji Ogbe lo wa nl yii. Ifa n s fun eleyi wipe ki eleyi rub nb ko ma ba sanw
ire ti n wa. Eleyi... o n wa ire. Ko koooo ko rub nb. Gbogbo ire ti n wa, Ifa ni w r, o to, ti o
ba ti le rub. So ti o ba ti rub, o maa... Ko le ri o. O maa lose . But if he makes [a] sacrifice,
he will gain it. Ifa ni ko rub nb. Ko ma ba sanw ire ti n wa o, lodu Eji Ogbe o. Nibi Ifa naa gba
ti s b ni o. Ifa na s pe:
ttt, rrr, tt laa jpa. tt nla j imumi. Ohun tori tori, ohun tore tore nlaa fba
makin nile Iranje, ko ba le fi ohun to ri to re ta ni lr a dia fun Ogotr yi ti n gbogun l
hinwran. Ogotr loruk a n poko. hinwran loruk a n pobo. Eew oris a oko ii jagun ilobo
ko sanw-o.
Ifa wipe eleyi ko rub nb, ko ni sanw ire ti n wa nb. Gbogbo ohun ti n wa yio to lw, to ba ti
rub nib. Ko ba s tutu fun awn aiye plu irrun. Lw r o fi t nkan ti n wa loju Eji Ogbe ni.
Eji Ogbe 2
Loju Eji Ogbe naa w, ti Ifa ba gbe e, Ifa pe eleyi ni obnrin pupa nile, o niyawo pupa nile, ko
rub nitori , kiku o ma... kiku o ma baa paa m lw kia kia, kmi r o le ba gun. Ifa ni eleyi ni
obinrin pupa nile, ko rub nitori , kiku o maa paa m lw. Loju Eji Ogbe naa tifa ba gbe e.
Nibi ti Ifa naa ti s b re o, to pe obinrin pupa kan nu ninu ile yii, ko rub nb kiku o maa paa
m lw. Ifa naa s pe:
Sinim-Sinim, a dia fun obinrin pupa rororo eyi ti s e iyawo runmila nijti l re na iyaku lja
Ejigbomkun.
A ni Sinim re, o n l ja Ejigbomkun. Ngbo dja Ejigbomkun, o ba iya kan pade nb, s ugbn
iyaku ni ni to ba pade, but ko wa m. Nigba ija de saarin wn to ba AH! To na gidi! Awn eniyan
ba pe, ah iya iku l na. Heh?! Iru iya wo ni! Kni j iyaku, ko m itum iku. O na iya de bi wipe,
mi si f b. Niyawo runmila, nigba o wa dele, lo wa dele ni s fun k r, Ah! O ni, Baba! O
ni oun baya kan pade ni ja Ejigbomkun loni. O ni lo ba f roun fin, o lo naaaa yiyi! O ni, iru iya
wo, runmila n iru iya wo a ni? O na to ah, o ni iyaaku na n pe e. Ah! runmila ni, gbaga!
Iyaku lo na! Ah! Iru kini iw obinrin yii wa s e yiooooo, abi o m n to n wi ni? Ah o lo n na p ni
s . O lo n m n to n wi. Iyaku na si, o ni iyaku ni.
runmila ba sare gbefa kal, lo dafa. Ifa ba s fun runmila pe, Ko tete rub o! Kiku ma paa m
lw o. Ko si tete kun obinrin, gbogbo obinrin to pupa nile . Ko kun wn ni buje ko gbogbo wn
o dudu o. Tori to ba rii obinrin pupa nb, iku o mu gbogbo won l o. Loju s runmila tii...,
gbogbo ohun ti wn ni krunmila ru lbo, o ti ru u. O gb riru, o ru. O gb titu, o tu. O gb
harahara loju pn, o ha. Gbogbo ohun a ni o s e , o ti s e. O ti y o? O ti baa jawe Ifa... Ibuje. O
ti wabuje l, a n pe kini kan ni buje. Ta ba ti fi kun eniyan bayii, yio.. eniyan pupa yio dudu ni.
Kia runmila ti wabuje l ti wa oko Ifa l. Wn ti s etutu, wn ti kun gbogbo obinrin ti o pupa
nile runmila nibuje. O pari . To ba ni...
Nigbo dj keji bayii ni iku ba de. Iku, o si ni kondo kondoku kii gun ju bayii l. Nigba o s e de
iwaju ita runmila bayii, iku kan roll kondo soke bayii nigba loju bayii. Ni o ba joko nil. O ni,
Iw runmila! runmila lo n j. O ni, iyawo r na iya ljejigbomkun lanaa. runmila ni, kii s e

iyawo oun! Ah! O ni, kii s e iyawo r bo? runmila ni, kii s e iyawo oun. Kii s e iyawo r?
runmila ni, kii s e iyawo oun. Kii s e iw lo ni obinrin to pupa roro kan bayii? runmila ni oun
o lobinrin pupa nile. Oun o lobinrin pupa nile? O ni bni. Iku ni o da, ko gbogbo obinrin inu ile
r jade nigba naa. Koun ywo. Bi runmila ti ko gbogbo awn obinrin to wa ninu ile jade l pata
pata! runmila si niyawo pup. Niku wa la aarin wn lo ga rarara. Ni wa obinrin pupa nb, ko ri
i. O la l, la b, rin lrin, brin lrin, b [O laa l, o laa b, o rin in l, o rin in b], ko ri i.
Gbaga! Niku bu kun lo ni iya lo j oun toto bayii. S e kii s e iyawo, kii s e iyawo ni. O na... o ni
kii s e iyawo oun, oloun o lobinrin pupa nile e. Ngba ti o ri obinrin pupa nb, biku s e sunkun l
nuun.
Lrunmila ba n yin awn awo r, lawn awo r ba n yinfa. runmila ni b gg lawo wi o, b
gg nawo toun s. O ni:
Sinim Sinim lo difa fun obinrin pupa rororo eyi ti s e iyawo runmila nij ti o n l re na iyaku
lja Ejigbomkun.
O n s eku sonibuje ma, Sinim, Sinim
Aarun sonibuje ma, Sinim, Sinim
Ofo sonibuje ma, Sinim, Sinim
Aseeri sonibuje ma, Sinim, Sinim
Afaato sonibuje ma, Sinim, Sinim
Idamu sonibuje ma, Sinim, Sinim
Ba un ni runmila s e br si n yinfa nuun. Ifa n yin Eleduma... Tifa n yin Eledumare ree. Ifa ni
eleyii ni iyawo pupa nile, ko tete rub fun un, kiku o ma baa paa m lw ldun ni. Ifa na s b
loju Eji Ogbe. Aboru aboye. Tifa na wi nuun o.
Eji Ogbe 1
This is Eji Ogbe. Ifa is saying to this person should make a sacrifice so that (s)he does not go empty
handed and miss the good thing that (s)he is searching for. This person is seeking a blessing (fortune).
(S)He should make a sacrifice. All of the blessings are coming to him/her, and Ifa says that (s)he will
find it/them if (s)he offers the sacrifice. If (s)he does not offer a sacrifice, (s)he will... (S)He cannot
attain it. (S)He will lose it. But if (s)he makes a sacrifice, (s)he will receive it. Ifa says, (s)he should
offer a sacrifice so that (s)he may not end up unsuccessful, this is this message in Eji Ogbe. This is the
way Ifa teaches us to speak this message. It says:
ttt, rrr, tt (What is real is real [true], what is not real is not real), Whole is how we eat
groundnut. Whole is how we eat imumu (edible black seed). In Iranje, they assess the kings valour
through his performance. If you praise the king with his acts of valour, he will give you a gift. This
reveals why Ogotr made war against Ehinwran. Ogotr is what we call penis, and hinwran is
what we call vagina. It is an abomination to the gods for the penis to fight a war with the vagina and
lose.
Ifa says that this person should offer a sacrifice, so that (s)he can achieve the blessing that (s)he is
searching for. Everything that (s)he is searching for, (s)he will surely get it if (s)he makes a sacrifice.
(S)He should make offerings for the spiritually powerful beings. This person will be able to get what
his/her heart desires very easily. This is what Eji Ogbe tells us.
Eji Ogbe 2
In this j Ogbe, If it is revealed by Ifa, this person has a light-skinned woman in the house as a wife.

He should offer a sacrifice immediately so that Death doesnt kill her on his watch and she may have a
long life. Ifa says that this person has a light-skinned woman at home. He should offer a sacrifice so
that Death doesnt take her away. This is what j Ogbe tells us, this is the message Ifa transmits . Here,
this is what Ifa says, there is a light-skinned woman in this persons house, and he must make a
sacrifice to prevent Death from taking her away. Ifa says:
Sinim-Sinim goes to tell about a very light-skinned woman, the one who was/is runmilas wife, on
the day that she beat Deaths mother at Ejigbomkun market.
It is said that Sinim was going to Ejigbomkun market. When she arrived at Ejigbomkun, she met an
old woman there, but didnt know that it was Deaths mother. When a fight sprung up between them,
Sinim beat her intensely. Everyone said, Ah! Thats Deaths mother you have beaten up. She
responded, Whose mother? What do you mean Deaths mother? That means nothing to me. She beat
the old woman within an inch of her life. When runmilas wife came home, she told her husband, Ah!
Baba, I ran into one old woman today at Ejigbomkun market. She said she wanted to embarrass her,
and she beat her severely. runmila asked, who was the old woman? They said she was Deaths
mother, responded Sinim. Ah! Said runmila. You beat Deaths mother? Wow! You woman, what
have you done? Do you know what youre saying? She responded, I already answered you, of course I
know what Im saying. He asked again, Deaths mother? Yes, Deaths mother, she replied.
runmila ran quickly to consult Ifa. Ifa told him to make a sacrifice as quickly as possible so that
Death wouldnt take his wife. Ifa also said that he should paint the skin of all of the women in his house
so that they would appear to be dark-complexioned, because if Death came by and saw any lightskinned women, he would take them all away. runmila immediately did everything that Ifa told him
to do. Ifa accepted the sacrifice runmila made. Ifa accepted the offering runmila made. The ritual
runmila performed on the divining board was accepted. Everything that he was told to do, runmila
did it. Do you understand? He collected plant materials to make medicine. He searched for Ibuje. We
call a certain something Ibuje. If you use it to paint someone with Ibuje, (s)he will become very dark.
runmila quickly searched for Ibuje, he went looking for the ingredients he would need. He offered the
sacrifice, He painted all of the light-skinned women in his house with Ibuje. He finished it.
The next day Death came around. Death had a club that was about this size. When Death arrived at the
crossroads where runmilas house was, he was tossing his club up in the air and catching it again.
Then he sat down on the ground. He said, Hey you, runmila! runmila! He said, Your wife beat
up an old lady in Ejigbomkun market yesterday. runmila said, It wasnt my wife! Death said,
Ah! It wasnt your wife? runmila said, It wasnt my wife. You arent the one with such a lightskinned wife? runmila said he didnt have any light-skinned women in his house. You dont have any
light-skinned women in your house? Asked Death. runmila said, Thats right. Death said, Ok, no
problem. Collect all of the women in your house and bring them out. runmila collected them and
brought every last one outside. He had many, many wives. Death looked at them all, but couldnt find a
light-skinned woman. He looked up and down the rows of runmilas wives, but couldnt find the one
he was looking for. He exclaimed, Ah! How shameful! I cant belive this is happening to me. It wasnt
your wife?! runmila agreed and said, it wasnt my wife. I dont have any light-skinned women in my
house. When he saw that there were no light-skinned women around, Death burst into tears as he was
walking away. runmila began to sing and dance and praise Ifa, saying, Yes, it was as the Babalawo
said. It was as the Babalawo predicted. He said:
Sinim-Sinim goes to tell about a very light-skinned woman, the one who was/is runmilas wife, on
the day that she beat Deaths mother at Ejigbomkun market.
He sang Onibuje is immune to Death, Sinim, Sinim

Onibuje is immune to Disease

Onibuje is immune to Loss
Onibuje is immune to Failure
Onibuje is immune to Struggle
Onibuje is immune to Suffering
This is how runmila began to praise Ifa. Ifa also praised Almighty God. Ifa says this person has a
light-skinned wife in his/her house. (S)He should sacrifice immediately so that death does not take this
light-skinned person away this year. This is what Ifa tells us in Eji Ogbe.
Ni odu Eji Ogbe, Ifa s pe [o ti ya?]... Ta ba da Ifa Eji Ogbe fun eniyan, Ifa s wipe eleyii f l irin
ajo kan, ati pe awn nkankan nb toun ba eleyii ninu j. Ifa ni ko s e tutu. Ifa ni nkan ti n ba a, ti n ba
ninu j oun, yio dijo yio day. Ti o si ni iyi [prestige] titi j al r ni. Ifa ni kii tun s e nikan m, awn
bi meloo kan f dgb rin irin yn ni. Ti wn ba l, ib o daa, wn gbsin, wn gbra. To j pe
aarin ibi tan wa ti n ba wn ninu j tl, gbogbo awn eniyan ti wn ba wn s ta nb, wn tun maa wa
wn kaakiri. Ti wn o si niyi loju wn. B ni. Ibi ti Ifa ti s b ni o. O ni:
O loot, o loore, s o gbe mi, ma s e gbe mi ti, Saara ga, Eji furu a dia fun Oyinbo m as ogun dere ni
j ti wn yio kuro ni Ile-If. Awa o kuku m ibi ori n gbe nire, la dakun, ko sin wa l. Ibi rere, p n
gbe nire, ibi rere. Ifa mo ni o sin wa l, ibi rere lp n gbe nire, ibi rere. runmila mo ni n sin wa l. Ibi
rere, lp n gbe nire, ibi rere.
Odu Ifa yii, lo da fun awn Oyinbo, nigba igba nigba igba iwas ti wn kuro nile-If. Nitori pe nigba
naa ti wn maa kuro, baba wn... awn obi wn, to bi wn, runmila ti s fun wn pe abami m ni
wn awn obi yn maa bi. Oluorogbo, Oos ala, ati eh, Olokun. Nigbati wn wa m, Ifa ni eh
ran awn eleyii yio dijo day. runmila wa s fun Olokun, Oos ala, ati Oluorogbo pe [ni] ti n ba inu
j yi ri i. wa rub, t ba ti rub, nigba tw yin ba to o tan, Ifa ni bi m, o labami m lawn
m naa yio j. Wn si s e rub. Igba ewur, eku, ja, naa ni b nb. Nigba to Igba yin, igba yin
adi.
Nigba tan o bim n tot, wn babami m, eniyan funfun nan bi. Ah! Lawn eniyan ba n wi pe, iru
m wo re o? Iru nkankan re. Wn sa wn tju wn. Nawn m yn ba n dagba. S ugbn wi di
dagba ti wn dagba naa, wn o le da ounj j. Wn o le s e wahala. Wn o le j ohun to ba lata. Afi ko
j bi yin nan le j. ran dindin, ah. Nigbo wa ya, awn tan wa laarin awn eniyan dudu tan wa wa,
wn wa fi wn s e lya, wn fi wn s e yy, pe l, awn l m leleyii. Wn o le loko, wn o le
s e
Nigba wn wa dagba, gbogbo awn alaw funfun, wn wa kesi ara wn j. Wn s e ipade. Wi pe j
[ki] a kuro laarin awn eniyan dudu yii. Iwa wn o ba ti wa mu. Bi wn si mu eji kta, tan gbna d
runmila l nu un. runmila ba dafa fun wn. runmila ni, ibi kan l f dgb l eyin s e tutu. Ifa
ni si gbd file baba yin l o. Lddun, a gbd ma ri yin nile baba yin nigba ti baba yin ba ti n s e
dun dun eriwo r. gbd ma wa o. Wn ni, b na ni a f jade kuro nilu yii, s u gbn awn o m
ibi ti awn l. S ugbn nigba ti ni kan o s e tutu yii, o ti da naa nu [now that you said we should offer
sacrifice, its all well and good] Ban ti s e tutu nu un. Wn wa bi runmila leere pe awn f ki
runmila, ki ki tele awn l. runmila ni kan ma l plu as lrun. Pe ko sibi ti wn o l ti ohun
o ni m b, ati wipe agbo awn tan fi wn s e lya yii, nigba to ba ya, wn ma fi owo wa wn kaakiri
ni. To j pe wn o da bi goolu.
Nna ni Oyinbo s e da bi goolu loju m araye loni. Teniyan o ba loke okun loni, plp wahala ni o

s e ko to l b. To ba jaja doun tan, inu gbogbo awn obi r o maa dun pe, ah! m wa ti l ilu Oyinbo.
O ti dolowo. Titi doni oloni fi n wa...
Ifa ni eleyii ran r yio dijo yio day, ko s e tutu. Ibi ti n l yii, ib ni o ti gbsin ni o ti gbra. Ifa to
da fawn Oyinbo, tan fi kuro nile-If lj kini nu un. B ni, bayii ni awn Oyinbo s e , ti wn si kuro
nile-If. Titi di oni, ta n gbke okun l, odu to da fawn Oyinbo nu un. Bayii, tifa s nu un. Nipa Eji
Ogbe. Ni ori awn Oyinbo, alaw funfun. Ifa nire ni.
In Odu Eji Ogbe, Ifa says [are you ready?]. If Eji Ogbe is cast for someone, Ifa says this person wants
to go somewhere, and there are things or people that are bothering him/her. Ifa says (s)he should make
an offering. Ifa says the thing that is bothering him/her will become a source of joy and (s)he will enjoy
prestige for all of his/her days. Ifa also says that it is not just one person, there is a whole group of them
who want to go somewhere. If they go, the place will be very good, they will prosper and be successful.
In fact, the people who were causing problems for them before will later begin seeking them out
wherever they are. This is how they will become greater than the others. Yes, this is what Ifa says. Ifa
said:
O loot, o loore, s o gbe mi, ma s e gbe mi ti, Saara ga, Eji furu a dia fun Oyinbo m as ogun dere ni
j ti wn yio kuro ni Ile-If. Awa o kuku m ibi ori n gbe nire, la dakun, ko sin wa l. Ibi rere, p n
gbe nire, ibi rere. Ifa mo ni o sin wa l, ibi rere lp n gbe nire, ibi rere. runmila mo ni n sin wa l. Ibi
rere, lp n gbe nire, ibi rere.
[It is true, it is good, favor me, do not refuse to favor me, Saara ga, Eji furu cast Ifa for Oyinbo the
child of the one who transforms Ogun (god of iron, war, and technology) into an idol when they were
going to leave Ile-If. We dont know that the place that our destiny will take us. Please la,
accompany us. We know it must be a good place that the Palm Tree [Ifa] is taking us. Ifa, I beg you to
accompany us. We know it must be a good place that the Palm Tree [Ifa] is taking us. We know it must
be a good place that the Palm Tree [Ifa] is taking us. runmila, I beg you to accompany us. We know it
must be a good place that the Palm Tree is taking us]
This is Ifa sign that was cast for the Oyinbo [white people] in the time of the ancestors when they left
Ile-If. This was because at that time, their parents, the ones who gave birth to them, runmila told
them that the children would be strange and peculiar, the children that they would have. Oluorogbo,
Oos ala [Oris anla], and.. eh, Olokun. When they were trying to have children, Ifa said, their problem
will become a source of joy. runmila said for Olokun, Oos ala, and Oluorogbo that they would find
what they were looking for. He said they should offer a sacrifice, and once they had achieved what they
wanted, the children they would have would be strange and peculiar. They prepared the sacrifice: 200
she-goats, 200 fish and rats, that was the sacrifice, along with 200 hens eggs.
When they gave birth, they had peculiar white children. Ah! People said, What kind of children are
these? Maybe they are this, maybe they are that. They took care of the children and raised them, but
when they grew up the children could not eat food or do most kinds of work. They could not eat any
food that had hot pepper in it. Unless it was eggs that they could eat, or fried meat. Later on many of
the black-skinned people would ridicule them, make fun of them and call them lazy. They would say,
They [the white children] dont go to the farm, they dont do this, they dont do that
When they had all grown up, the white people, they got together and had a meeting. Lets leave these
black people, we cant live with them the way they are behaving. They realized that they should consult
runmila. runmila cast Ifa for them and said, You want to go somewhere. You should make an
offering. However, you must not forget where you come from. Every year, when your parents celebrate

their festivals, you must come back. They said, Yes, we want to leave this town, but we dont know
where we should go. Now that you have said that we should offer a sacrifice, it will all be well. Then
they made the offering. They asked runmila if he would go along with them, but runmila said he
couldnt. He told them to go with Gods blessing, and that there was no place where they could go that
he didnt know already, and that the people who were ridiculing them before would spend a great deal
of money seeking them out in the future. It will be as if they are as valuable as gold.
That is how Oyinbo [white people] became as good as gold amongst the people of the world today. If a
person travels to Oyinbos country, (s)he will have to go through a lot of trouble just to get there. If
(s)he ever gets there, his/her family will be so happy. Ah! Our child has made it to Oyinbos country.
(S)he has become rich. Until today people are still looking for any way to get to Oyinbos country.
Ifa says this persons problem will become a source of joy and (s)he should offer a sacrifice as a result.
(S)he will be successful and prosper in the place where (s)he wants to go. This is the sign that was cast
for Oyinbo when they wanted to leave Ile-If long ago. Yes, that is how Oyinbo left Ile-If. Until today,
if you travel [to Oyinbos land], that is the sign cast for Oyinbo. This is how Ifa said it in Eji Ogbe
about Oyinbo, the white-skinned people. Ifa foresees a blessing.

Ogbe Yeku
Ogbe-Yku 1:
Eni ti Ifa yii ba jade si Ogbe-Yku, Ifa s fun eleyii wipe aye to wa yii yio gba ipo nb. Ifa pe
gbogbo ohun tju r wa n ri nisisiyi, to da bi wipe wn yananj [cheating him]. Ifa ni gbogbo
awn ti wn yanj ganan, yio wa dba le wn lori, loju Ogbe-Yku. Ti o dba le gbogbo wn lori
patapata. Ifa Bo ba j pe eleyun, o j olos elu ni o. Ifa pe hanin awn gb r, wn o gba ti.
Wn o gba ti. S ugbn to ba ti wa le s etutu, Ifa ni gbogbo awn ti o gba ti oun pata, yio yio wa
dba le wn lori. Wn wa panu p pe, ah! Lagbaja ni, ja fi s e kini bayii. Ifa ni koko ko
muraa, ko ma kkan rara. Ko mojuto is r, ko si ma gbadura. Ifa pe oun naa ni o bori gbogbo
awn tan ba a s ta. B ni, Ifa s b, loju Ogbe-Yku. Ifa ni, o gbd ni as onrr lb nb.
As onirr, o gbd ni lb. Ifa ni o gbd ni agbe omi kan lb nb. Ifa ni gbogbo aarun
kaarun ni o, aisan kaisan ni o, ko ni ko ni duro lago ara r nigba ti babalawo ba ma ba ba
jawe Ifa tan. Gbogbo w buruku tm araye ba fi le lara, yio kuro nb. na r o wa la. Gbogbo
[a]wn ti o nif r, wn o wa fran r nigba wn ba ti ri pe alagbara kan leleyii.
Ifa ni ko ma kkan, ko ma bru. Ko, ko mojuto is r, ko si rub, ko s etutu. Ifa ladura r yio
gba, ti o wa dba le gbogbo wn tan ba a s ta lori. B ni, Ifa naa s b. O ni:
Ogbe-Yku ni baba Amulu, mo rogbo, mo rak ni baba dan. Ikla to kahun kii kgbin. Eyi to
ba kgbin o gbd klabahun a dia fun Kiniun ni j ti n l re fit gbaju lw gbogbo ranko.
Kiniun re, laarin gbogbo ranko, oun l yl ju laye pata. To j wipe gbogbo awn gb r maa
n fi i iya j ni. Ti eleyii to maa fi iya j . Ah! To ti n sr, wn ni ki o gbe nu r sohun [shut
up/put mouth over there]. Eni to to [ati] eni ti [k]o to. Wn ma ridiku ni. [Wn] a ni, Eh, panu
m ko sr nb. O wa dij kan, inu ba j plu gbogbo oun ti wn foju r ri i. O ba meji kta,
o daarun. O ba boko awo l.
Ni ki runmila dafa fun oun. runmila dafa fun un. runmila ni iya naa n fi j eleyii. Ko rub
yio s gun. Ti o si bori gbogbo awn tan fi iya j. Toun gan ni o wa dba le wn lori. Wn ni ko
las onirr lb, ko lagbe omi. Kiniun ba rub. Lo ba rub. Ladura r ba gba. Wn gba gbn
yr nu agbe omi ti ti n s e rub fun un. Wn ni [k]o o l maa mu. As onirr, wn gbn yr
si lara, wn ni o l ma fi bra. Omi oun ngbati ti mu omi agbe ka tan, it r ti doro! Eyii un j

as gun fun un. As onrr ti o j j oun lo wa lrun kiniun. Oun nirun ywu ywu, t n w
lrun kiniun [titi] doni. As to fi rub nu un. Ifa ni keleyii o, ko ko las onrr lb. Ifa ni os i
ati is , ati as iya yio kur lara r. Naa it r ba doro. Awn gb re, wn ro pe ba wn ti maa n
s e tl ni. Nigba ti kiniun o sun, lo ba t yii agbo ara r ka. O sun saarin . Na obonj, ranko
gb r yio ku, nan ba n ro pe, kawn l fiya j ba wn s e maa n fiya j s e. Bi wn s e kan da it
ibi [ti] o fin kale tan da kja bayii. Wn kan ku ni. Wn kan ku ni! Wn, ah! Wn ni, hininin?
D daju daju o! Eleyii ti j ba ko wa si eni ti o kja ibi kini un to ni ku. Ban s e fi bo s e
dba le gbogbo wn lori nu un. Ti awn o le fiya j m.
Ifa ni keleyii o rub daadaa. Gbogbo ohun tan ba ti le, pe o ku ibi ti o gba, tan fiiyaj [where is
his way out? The things they are using against him]. Ifa ni to Ifa ladura r o gba. Ko rub nb,
yio dba le wn lori. Bo ba s e aare orilede leleyii f s e, ti o gbe apoti orilede [be contestant]
aare orilede. Lhin plp tan ba ti tan ba ba ti tile, oun [k]o ni deb, oun [k]o ni s e . Ifa ni to
ba ti rub, Ifa loun ni o bi deb. Ti o s e e. Ifa ni koko keleyii o rub. O ni yio s gun. Gbogbo
ipo teleyii f dimu, Ifa ni bo ba j ga tis a [principal] ile-iwe ni. Ti ti to j pe level kere, tl
tl. Ifa ni teleyii ba ti mura sadura, oun ni yio tun j ga olori ile iwe naa. Bo ba si j agbe ni
[farmer]. Teleyii l, to lko waju, to l mgan, to l mu to f maa s is oko. Ifa ni to ba ti de ib,
wn o maa gbe lnu soun. Ah, tan ba ti n sr, toun da sr kan, ah Dak nb! Talo lo foro l
?
Ifa ni keleyii yio mura. O ni yio dolori ib. Nigbo ba s gun tan, taiye ba gba tan, ti o si lowo, ti o
lla. B ni Ifa s, loju Ogbe-Yku. Ifa s b.
Ogbe-Yku 2:
Eni ta ba tun dafa Ogbe-Yku fun, ah, Ifa ni mi eleyii o gunun. Ifa s b. O lmi r yio gunun
loju Ogbe-Yku. Ifa ni teleyii o ni agogo meji, ko ni lb nb. Ifa s b. Ifa ni ko ni lb nb. Ifa
ni is gun is gun o deba a. mi r yio si gun. Ifa ni [k]o ni ba wn kuku ajku. Bo ti wul kan
maa gbogun ti i, Ifa ni rara, ko ni ba kuku ajku; mi r yio gun. Nibi Ifa na gba to fi s b. O
ni:
Ogbe-Yku ni baba Amulu, ori a gbo, ori a t ni baba dan a difa fun Oos anla Oseregbo nij ti
baba o trun b waye. Ifa ma ma j [ki] n ba wn yun tembu. Agogo id kii ba wn yun wa
Oris a. Agogo id. runmila ma ma j [ki] n ba wn yun tembu. Agogo id kii ba wn yun wa
Oris a . Agogo id
Ifa ni eleyun o ni ba wn kuku ajku. Ko lagogo meji nb, lb. Ifa s b ta ba lodu Ogbe-Yku
ta da fun eniyan.
Ogbe-Yku 3:
Ifa naa si tun s fun eleyii, loju Ogbe-Yku, o ni as eyri maa wa fun un. O las eyri nb fun un.
Ifa ni keleyii o maa s e alejo. Ko yaw. Ko yaw daadaa. Ifa lagbo r yio kun. Bo bo da ile is
sil nibi kan, yioeniyan gidi ni o ma ri gba nb. Ko ma yaw; ko ma lahun. Kas eyri o le ba wa
fun un. Ko le ba maa s gun ta. B ni, Ifa s b loju Ogbe-Yku. Ifa ni keleyii o ko ma s e
to ba ti ri alejo [stranger], ko ma tju . Ko ma tju . Ko ma foju [commonize??] . Ifa ni o
lere. Yio lere fun [will be gainful for him] yio jere iwa r [profit from behaviour] loju Ogbe-Yku.
O ni, Ifa na s pe:
Akara o se s alejo. O ni mu bale le s ahun a dia fun Elemele eyi ti n s awo rode Ikoyi.
Elemele ni s awo rode Ikoyi. Wn ni ibi to n l yii o. Wn ni ko ma l o, pe ko s efa fun awn, ib
yio gba a o. S ugbn wn o ni s e lalejo. O lo da. Oun l na. Ara Ikoyi naa, wn ti dafa fun wn

naa. Alejo ti n b o, alejo kan wa d yin o. panle o [honor him/oblige him]. Ti o ba ti de d

yin, panle daadaa k fun ohun ti o j, ko j ko mu, k bu omi tutu fun un, k s e gbogbo o!
Igba naa la l roju, l raye nikoyi yioo ma p si o [after that you will become comfortable and
Ikoyi will grow/prosper].
Awn ara Ikoyi, wn wn k ti o gbhin s b [turn deaf ear]. Wn o rub. Ah. O da. Nigba ti
babalawo naa, alejo naa o la to wlu [suddenly arrive and entere], babalawo to kfa
yanranyanran Elemele. Lo ba wlu. Wn ti gbagbe nigbati wn [k]o rub tl lo j ki wn o
gbagbe. O j ki wn o gbagbe orirun wn. Nigba wn dalu wn le tan s fun wn nu un. Wn o
wa tele e [they didnt follow it. Wn wo wa nb loni. Babalawo lo ni Elemele lo ba de ba wn
lalejo. Nan ba ss wa l l l oko. Wn ti s fun wn pe, ak kan ko ra akara fun alejo naa ko
ati omi tutu. Tori pe alejo ti n b, wn o m iru ipo to wa, boya ebi ti f pa a, boya ebi n pa b.
Boya nkankan s e e. Ki wn kan ti kk bomi fun alejo naa [they should first and foremost].
Wn o maa s e e. Ebi ba n pa Elemele wb. Nigba [ti] Elemele wo wo wo tori pe kini yii ah! Ebi
ma n pa oun, o maa f han oun lenm. Bo s e gbe apo abira r k gb nu un. Lo ba ku lo ba fi
ilu Ikoyi l. O ni lo ba fun wn loun nb. O ni ilu Ikoyi [k]o ni apsi lailai. Naa ni o j ki Ikoyi ile
[k]o p doni. Bo s e k ri sy naa nu un. y Alaafin.
Aa ara y Alaafin nan si ti dafa tl. Tan naa ni, tan s fun wn, tan awn awo s fun wn
nigba tan o da y le, pe kan na maa tju alejo o. Talejo ba ti wd wn kan ma tju o. Nnaa
las eyri yio fi wa fun wn o. Naa wn o fi ma p o tan o ni. Tan o ni m ibi tan p de, tilu wn o
p. Pe talejo ba ti n wlu kawn naa maa fakara s alejo, ati omi tutu, kan kk bu fun alejo naa.
Awn s e tutu nti wn. Lb wn fin. O ni
Akara o s e s alejo ni ni mu bale le sahun a difa fun Elemele eyi ti n s awo rode y. O gbsin, o
gbra. As hin wa, ashin b, awn y wa n p si. Wn wa d
Belemele si wb nu un. Ha, l o, kaab baba, pl, nan ba k loju s wn ti bomi tutu fun
Elemele. Loju s wn ti n fun un lakara, wn ti Elemele ti n j. Nigba ti jakara tan, is u ti
jinna. O ti gunyan, o ti gbe wn ti wn ti gunyan. Wn ti ge eku ja, wn ti din. Wn ti gbe
fun Elemele. Ah! Inu Elemele wa dun. O ti muti, wn ti s e gbogbo . S kt, mu s kt. O ti mu
u. Gbogbo n l rahin Ib lelemele ti s fun wn pe, awn y o maa f l titi lailai, o wo si maa
niyi titi aye raye ni. Naa ly fi p si doni. Naa ly fi niyi. Ko sibi ti y wa ti o ni niyi. Laiye
titi di oni.
Ifa ni keleyun o l bfa nb ta dafa yii fun un. Ko si fakara bfa nb, ko tun rub. Ifa ni r r o
lju, ko maa s alejo ko ma s ahun. Ifa naa s b, loju Ogbe-Yku.
Ogbe-Yku 4:
Loju Ogbe-Yku yii naa tun w. Ifa ni keleyii o s e plpl o. S ran igbesiaye r o. Ifa ni
as eyri, o wa fun un o. Ifa las eyri, o lo wa fun un o. Emi r o si gun daadaa. Ifa s b. O lemi
r o si gun daadaa o. O ni ko wa s ra o, o ni ija yio s l laarin oun plu eniyan meji. Ko s etutu
o, ko le ba s gun awn toun o [that person]. Ifa s b. Ija n s l laarin oun plu eniyan meji. Ifa
ni, o le j ile baba r o. O le j ile iya r o. O le j laarin gb r [in the middle of the group of
them]. O le j b laarin wn o. Ko sibi ti ija o ti le s l. S u
gbn yio s l laarin oun eniyan meji.
To ba j olus elu ni, ninu gb r naa, ti o j gb r, naa ni j o ti s l. Tonitoun o [s] pe oun
loun o s epo bayii [will aspire to this position or that], o loun o s epo bayii. Ifa ni teleyun ba ti
s etutu, o ni ipo naa jam [grab/achieve] lw. Wn le maa du u pe [might contest], ah enikan le
pe oun f s e gomina. Kenikeji naa o pe oun loun f j gomina. Awn mejeeji, o ba j maa faa ninu
gb wn. Teleyii ba ti s etutu, oun ni yio jam lw.
Ifa lo si ni md kan, ti maa n pe ran ns [who runs errands]. Ifa ni tija naa ba de, md yii ni
n ran an lw, ti e s gun. Ko ma tju r daadaa. Ifa ni md yio s e iranlw fun un nigba ija

na ba de. Ko si kii ija naa maa s l ninu gb wn. S u

gbn md r yii, yio ran an lw, ti o fi
s gun, ti o si fi ibri. Ifa na lo s b, ibi to gba to fi s b ni. O ni:
Ogbe-Yku ni baba Amulu, mo rogbo mo rat ni baba dan a dia fun Olokun ni j ti Oos anla n
jija il.
Oos anla ati Olokun, lariyan jiyan de larin ara wn. Lolokun ba loun loun loni, omi ati il. Ah,
Oos anla ni o ma s b m. O ni, oun loun onil. O ni oun ni olori a[wn] to nil. Omi lasan
lolokun ni. O ni, Olokun ni rara o. ibi Olokun ti br ijangbn to ti br wahala nu un. Ni ba ilu
ni ma wule ja. A m ga, a mni to nil, a mni to loke, nigba to ba dj meje oni, wa pade.
wa pade ija niwajude aafin. Nigba [ti] j keje pe, Oos anla ti dafa, o ti rub, o ti tju md
daadaa. O ni md, alagm lmd Oos a nla. Oos a nla a si maa tju . O fran md r
tltl, o ti s e gbogbo . Ifa ni keleyii o maa tju md r. Ifa lmd r yio s anfani fun un nija
naa ba de, oun ni yio ba s gun.
Nigbo di j keje, ni Oos anla, Olokun, o ti Olokun ti ni Olokun si ni as . O buaya, o si
lowo! O ni gbogbo nkan. O ti fkansi pe, oun ni yio bri. Ni Oos anla ba ran m r pe, k kk
l ma boun ja na, to ba le [win] m oun, to [defeat] , igba naa loun o to bode toun o wa ba ja [if
you are able to defeat my apprentice then we can fight]. Bi wn s e j pade nu un. Ni Olokun pe,
m o ni ran soun. Oun! Nan ba j br. Lro l bi, lkunrin lobinrin. Ti wn wa wran ija.
Bolokun ba ti w as kan jade bayii. h, alagm o ti gbe e, bo l ti tun ba lrun alagm.
Bolokun ba tun ti pada, to lo w as . Alagm tun ti ba as oun lrun alagm! Ah ah! Olokun
wa tun s es es es es e ile wa n s u
l. Ah! O ni daju daju o loun o gba poos anla lonil o. Oun loun
ni omi. O ni n ti m r ti fi n s e yii, to j pe gbogbo as to ba ti w jade yii, run alagm l ti
kk ba. O ni ti ga r gangan ba wa wa, o ni yio f, yio pa oun tan patapata. O loun gba pe omi
lasan ni tolokun, il gbogbo ni ti toos a.
Ni Oos anla ba n jo, ni ba n y. Ni ba n yin babalawo, [awn] babalawo wa n yinfa. B babalawo
toun [wi] b, babalawo toun s:
Ogbe-Yku ni baba Amulu, mo rogbo mo rat ni baba dan ikla tkahun kii k igbin o, eyi to k
igbin ko gbd kalabahun a dia fun Oos anla ni j ti Olokun jijanl. O s omi lasan tolokun, il
gbogbo ni toos a. Omi lasan tolokun, il gbogbo ni toos a.
Ifa ni keleyun o rub. Ifa ni yio s as eyri yio s gun ija s laarin wn ati eniyan meji. Ifa ni yio
s gun nb. Ko rub ko si tju md r. N tifa naa s nu un. Abru abye o. Loju Ogbe-Yku
o.Ogbe-Yku 1:
If this Ifa sign Ogbe-Yku is cast for someone, Ifa says for this person that (s)he will take a prominent
position wherever (s)he is. Ifa says it seems as if others are cheating him or her. Ifa says in Ogbe-Yku
that this person will become leader over all those who have been causing him/her trouble. (S)He will
become the leader of every single one of them. If, say, the person is a politician, Ifa says his/her
colleagues dont accept him/her or anything that (s)he does. But if (s)he offers a sacrifice, (s)he will
become the leader all of those who currently do not respect him/her. They will reach a unanimous
decision that they should give an important position to this person. Ifa says (s)he should be careful and
not panic at all. (S)He should be diligent in his/her work and pray. Ifa says (s)he will surely rise above
all of those who are currently his/her enemies. Yes, Ifa says so in Ogbe-Yku. Ifa says furry cloth must
be included in the sacrifice. Furry cloth must be in the sacrifice. Ifa says a pot of water must also be in
the sacrifice. Ifa says no disease or sickness can stay anywhere in his/her body after the Babalawo has
completed the rituals. Any evil influences may have tried to introduce to his/her body will be brought
out immediately. His/her road will open up, and everyone who didnt like him/her before will come to

love him/her when they see how powerful (s)he has become.
Ifa says (s)he should not panic or be afraid. (S)He should be diligent in his/her work and offer a
sacrifice. Ifa says his/her prayers will be accepted, and (s)he will become the leader of all those who are
opposing him/her. Ifa says so. Ifa said:
Ogbe-Yku ni baba Amulu, mo rogbo, mo rak ni baba dan. Ikla to kahun kii kgbin. Eyi to ba
kgbin o gbd klabahun a dia fun Kiniun ni j ti n l re fit gbaju lw gbogbo ranko.
[Ogbe-Yku is the father of Amulu, the one who gives Tortoise facial marks cannot give them to Snail.
The person who gives Snail facial marks must not give them to Turtle cast Ifa for Lion when he used
urine to claim the forest from all the other animals.]
Lion, amongst all of the animals, he was the laziest of them all. It was to the point that all of his mates
were constantly bullying him. Ah! When he would speak, they told him to shut up. People who were
his superiors and those who were his inferiors. They ridiculed him. They said, shut your mouth! You
have no right to speak. One day, Lion got fed up with it all. He decided that he must see a babalawo.
He said runmila should consult Ifa for him. When runmila consulted Ifa for Lion, he said that
people were harassing him. He said Lion would rise above everyone causing him trouble; he would
become their leader. runmila said that furry cloth must be part of the sacrifice and a large pot of water.
Lion offered the sacrifice, and it was accepted. runmila sprinkled iyrosun [Ifa divination powder]
into the water used for the sacrifice. Lion was told to drink the water from the sacrifice. runmila
sprinkled Iyrosun over the furry cloth, and Lion was told to cover himself with it. When Lion drank
the water, his urine turned into poison! That became his tool for victory. The furry cloth from that day
is on Lions neck. That is the wooly fur that he has on his neck today. That is the cloth he used for the
sacrifice. Ifa said he should have furry cloth in the sacrifice. Ifa said poverty and destitution and the
garment of disgrace would be taken from him. His urine became poisonous. His mates thought they
could simply behave as they had done before. When Lion was about to sleep, he peed in a wide circle
around himself and went to sleep in the middle. Obonj, the name of the group of other animals,
thought they should go torture lion like they normally did. When they crossed the line Lion had made
with his urine, they died! They suddenly died! They said, Ah! What is this?? Lion is certainly our
leader. There was no one who crossed that line and did not die. That is how he became their leader,
and the other animals stopped bullying Lion.
Ifa says this person should offer a sacrifice. (S)He is looking for a way out of everything that others are
doing to him/her. Ifa says his/her prayers will be accepted. (S)He should offer a sacrifice and (s)he will
become their leader. Perhaps (s)he would like to become president, or would like to contest the
presidency. There will be lots of people who say that (s)he will not be able to do it. Ifa says if (s)he
offers a sacrifice, (s)he will reach that position. (S)He will do it. Ifa says (s)he should offer a sacrifice,
because (s)he will win. No matter what position this person wants to occupy, Ifa says perhaps it is a
principal of a school. Maybe (s)he wasnt considered to be at a high enough level before. Ifa says if
(s)he is diligent in prayer, (s)he will become the principal. Perhaps (s)he is a farmer. If (s)he goes to the
farm, to the farming settlements to do some farming. When the others are speaking, if (s)he tries to talk,
they will say, Be quiet! Who gave you the right to speak?
Ifa says this person should be careful. (S)He will become their leader. When (s)he has won, (s)he will
be comfortable, rich, and glorious. Ifa says so in Ogbe-Yku.
Ogbe-Yku 2:
Anyone for whom Ogbe-Yku is cast, Ifa says his/her life will be long. Ifa says so. His/her life will be
long in Ogbe-Yku. Ifa says this person should have two bells in the sacrifice. Ifa says so. Ifa says this
person will be victorious and live a long life. Ifa says (s)he will not be part of a mass death. No matter

what kind of war is waged against him/her, Ifa says (s)he will simply not die in a mass death; (s)he will
live long. This is how Ifa said it. Ifa said:
Ogbe-Yku ni baba Amulu, ori a gbo, ori a t ni baba dan a difa fun Oos anla Oseregbo nij ti baba o
trun b waye. Ifa ma ma j [ki] n ba wn yun tembu. Agogo id kii ba wn yun wa Oris a . Agogo id.
runmila ma ma j [ki] n ba wn yun tembu. Agogo id kii ba wn yun wa Oris a. Agogo id
[Ogbe-Yku is the father of Amulu, will live long and be physically fit is the father of dan monkey
cast Ifa for Oris anla Oseregbo when he was coming to the earth from heaven. Ifa do not allow me to
join them in going to the abode of no return. Brass bell, do not let me go to Oris a??? Brass bell.
runmila do not allow me to join them in going to the abode of no return. Brass bell, do not let me go
to Oris a???]
Ifa says this person will not die in a mass death. (S)He should have two bells in the sacrifice. Ifa says
so if Ogbe-Yku is cast for someone.
Ogbe-Yku 3:
Ifa also says for this person in Ogbe-Yku that success is headed his/her way. Ifa says this person
should be hospitable to strangers and be generous. Very generous. Ifa says his/her coasts will be
enlarged. If (s)he sets up a business somewhere, (s)he will become a successful person with it. (S)he
should be generous and not tight-fisted. In this way, success will find him/her and (s)he will defeat
his/her enemies. Yes, Ifa says so in Ogbe-Yku. Ifa says if this person sees a stranger, (s)he should take
care of that person. (S)he should extend the stranger hospitality. Ifa says (s)he will be rewarded for this,
that his/her good behavior will be rewarded in Ogbe-Yku. Ifa said:
Akara o se s alejo. O ni mu bale le s ahun a dia fun Elemele eyi ti n s a wo rode Ikoyi.
[Akara isnt food befitting a guest is a flimsy excuse for being a miser is the one who cast Ifa for
Elemele who was practising Ifa in Ikoyi.]
Elemele went to Ikoyi to work as a babalawo. He was told that the place where he was going, that he
should go there and do Ifas work for them and it would be well with him there. However, they would
not receive him as they should. Elemele said that was fine, and he went. Ifa was cast for the people of
Ikoyi as well. They were told that a stranger was coming to them and that they should give him an
honorable reception. They were told that when he arrived, they should honor him and give him plenty
to eat and drink, provide him cold water, and do everything to entertain him. After that it was predicted
that Ikoyi would grow and prosper.
The people of Ikoyi turned a deaf ear to Ifas prediction. They did not offer a sacrifice. When the
stranger, a babalawo suddenly arrived and entered the city, it was Elemele who had extensive
knowledge of Ifa. They forgot about the time when Ifa had asked them to offer a sacrifice so they
would not forget. They should not forget their origins. When they founded the town, this is what they
were told, but they did not follow these instructions. Elemele came to them as a stranger, and they
began to rush and send someone to the farm to collect something to serve to him. They were told that
first they should buy akara for their guest and give him cold water, because the guest was coming, but
they didnt know who he would be. Maybe he would be very hungry. Maybe something would be
bothering him. They should first and foremost give the guest water. They did not do it. Elemele was
very hungry when he got there. Elemele was waiting for something to happen because he was so
hungry. He eventually became so hungry that he had to get up, grab his bag, and leave Ikoyi. He left
them a message that Ikoyi would never prosper. That is why Ikoyi has not grown much to this day. That
is how he left to go to y.

The people of y had consulted Ifa before. They were told by the Ifa priests when they established
y that they should take care of guests. When a particular guest arrived, they should be hospitable to
him. That is how success was to come to them. They wouldnt be able to estimate how much their city
would grow as a result of this. When the guest came, they should give him akara and cold water before
anything else. They made the prescribed sacrifice, and it was accepted. Ifa said:
Akara o s e s a lejo ni ni mu bale le sahun a difa fun Elemele eyi ti n s awo rode y. O gbsin, o gbra.
As hin wa, ashin b, awn y wa n p si. Wn wa d
[Akara isnt food befitting a guest is a flimsy excuse for being a miser is the one who cast Ifa for
Elemele who was practising Ifa in y. It grew and prospered. Not long after this, y expanded
rapidly]
This is how Elemele was greeted when he came. Ha, welcome! How are you? Its good to see you.
They immediately gave him cold water and akara. Elemele ate it, and when he was done, the yams
were just about ready. They pounded the yam and fried fish and rat [Ifas food], and brought it for
Elemele. Ah! Elemele was so happy. He drank S kt, a local wine. They gave extended him every
courtesy. Everything went so well, and Elemele told them that y would continue to expand forever
and would be glorious until the end of time. And so y has been prosperous and glorious until today.
There is no place where y people go where they are not respected.
Ifa says this person for whom Ifa was consulted should offer a sacrifice to Ifa in addition to another
sacrifice. Ifa says his/her issue will end favorably. (S)He should be hospitable to strangers and not be
miserly. Ifa says so in Ogbe-Yku.
Ogbe-Yku 4:
In Ogbe-Yku Ifa also advises this person to behave well and be deliberate in the way (s)he lives
his/her life. Ifa predicts success for him/her. (S)He will live a very long life. Ifa says so. It says (s)he
will have a very long life indeed. Ifa says (s)he should be careful, a fight is going to break out between
this person that involves two others. (S)He should offer a sacrifice so that (s)he can defeat the other
person. Ifa says so. A fight will break out involving him/her and two other people. Ifa says it could be
in his/her fathers house, the mothers house, or perhaps in another group of which (s)he is a part.
Whatever the case, it will involve two other people. If (s)he is a politician, it could happen within
his/her political party. If this person is saying that (s)he is aspiring to take a certain position, Ifa says
that if (s)he makes a sacrifice, (s)he will achieve it. Others might contest it. (S)He might say (s)he
wants to become governor, and a second person will also say the same. The two of them will contest it
within the party. If this person offers a sacrifice, it is (s)he who will achieve it.
Ifa also says that (s)he has a servant/apprentice who runs errands for him/her. Ifa says that when the
fight comes, the apprentice will help him/her to win. (S)He should take good care of the apprentice. Ifa
says that person will help him/her when the fight comes. There is no stopping this fight from coming,
but the apprentice will help him to win and become victorious. Ifa says so. This is how ifa said it:
Ogbe-Yku ni baba Amulu, mo rogbo mo rat ni baba dan a dia fun Olokun ni j ti Oos a nla n jija
il.
[Ogbe-Yku is the father of Amulu, I have seen the length and the breadth of the matter/Ive seen it all
cast Ifa for Olokun when Oris anla was fighting her in a territorial war.]
Oris anla and Olokun, an argument arose between the two of them. Olokun claimed that she was the
owner of both the land and the water. Oris anla said that she should stop making such claims because it

was he who owns the land; he is the head of all those who rule the land. It is water that is Olokuns
domain. Olokun said that it was not so. That is how Olokun began the conflict and trouble. The king
asked them to stop their fighting. He said that they would know who was the true ruler of the land in a
meeting six days from then. They would conclude their fight in front of the palace at that meeting.
When the six days were up, Oris anla had consulted Ifa, made his sacrifice, and taken good care of his
apprentice. Chameleon was his apprentice, and Oris anla took good care of him. He had been treating
Chameleon well, and did everything he should for him. Ifa says this person should take good care of
his/her apprentice. Ifa says the apprentice will prove very useful when the fight comes and will help
him/her to win.
On the sixth day Olokun had a great many clothes and money. (S)He had everything. (S)He thought
(s)he would win without much trouble. Oris anla sent his apprentice to the contest, saying that when
Olokun defeated him, the two of them could fight each other. Olokun said, youre sending your
apprentice to fight me? Me? So they began, and a large crowd of men and women started to form to
watch the contest. That was when Olokun brought out her first set of clothes. Chameleon took the
colors of the clothes and wore them too. So Olokun went back and changed clothes, but Chameleon
wore the same colors again! Olokun kept changing clothes over and over again until it got very late.
(S)he said, certainly I have to accept that Oris anla is the ruler of the land. I am the ruler of the water.
She said if the apprentice can do all of this, if he has all of the clothes that I brought out, then if the
master were to come, he would surely defeat me. Thus, she accepted that she was the ruler of only the
water, and the land belonged to Oris anla.
Oris a nla began to dance and rejoice. He praised his babalawo, and the babalawo in turn praised Ifa.
Yess, my babalawo said it would be so, my babalawo told me:
Ogbe-Yku ni baba Amulu, mo rogbo mo rat ni baba dan ikla tkahun kii k igbin o, eyi to k igbin
ko gbd kalabahun a dia fun Oos anla ni j ti Olokun jijanl. O s o mi lasan tolokun, il gbogbo ni
toos a. Omi lasan tolokun, il gbogbo ni toos a.
[Ogbe-Yku is the father of Amulu, I have seen the length and the breadth of the matter/Ive seen it all,
the one who gives Tortoise facial marks cannot give them to Snail. The person who gives Snail facial
marks must not give them to Turtle cast Ifa for Oris anla when Olokun was fighting him in a territorial
war. Only the water belongs to Olokun. All of the land belongs to Oris anla. Only the water belongs to
Olokun. All of the land belongs to Oris anla.]
Ifa says that this person should offer a sacrifice. Ifa says (s)he will be successful and victorious in the
conflict involving two other people. Ifa says (s)he will win it. (S)He should offer a sacrifice and take
good care of his/her apprentice. That is what Ifa says in Ogbe-Yku.

Ogbe Iwori
Ogbe-Wo hin 1:
Ifa ta da sil yii, ni ta ba da a fun, Ogbe Iwori na laa n pe Ogbe-Wo hin Wo. Ifa ni keleyii, ko
s etutu ki igbesi aye r o le ba daa. Ifa si ni keleyii o ma file baba r l. Ile baba r, ko ma jinna
[si]b. Kire b, ko le ba to lw. Gbogbo anfani b, ko le ba to lw. Ko ma jinna ile baba r rara
rara o. Ti [k]o ba ti jinna ile baba r, Ifa s fun eleyii pe mi r yio gun. Gbogbo ohun ti Ire to
si y ko s e laye ni yio s e e. Loju Ogbe-Wo hin Wo. Ifa ni ba, lo ba gbiy to ba l hin odi, to ba
l, ko ranti ko ko s iju whin, ko pada [si] hin, ile baba r nile r wa. Iba l bo l ilu Oyinbo,
ko ni ni owo lw. B l ibi kan, ko le lowo lw. Bo n l, bo rewa, bo rhin, ile baba r, ileIfa
ni eleyii [k]o gbd kuro nile baba r, kmi r o le ba gun. Ib si nire r o ti t lw. Ifa s b,
loju Ogbe-Wo hin. Nibi tifa gba tifa fi s b. O ni:

Ogbe wo hin wo, baja r o pakun, a difa fun Ekuya eyi ti n s awo re ile baba r, ti n l re jogbo,
ti n l re jaat.
Ekuya ree, o wo tititi, ah! O ni j koun o gbiyanju aje l si apa okun, ila meji sa. O l. O
s es es es e. A n lok nb, wn n s e gbogbo nkan nb, s ugbn ko s as eyri fun un. Nigba [ti] ifa to
ni o pada ile. Ifa ni, ko pada ile. Nigbo pada ile, le Ekuya to gbayii, nib to gba a, lkan r bal.
Ni wn dan, ni n bisi, ni n rsi, ni wn psi. Ni n bisi, ni n psi. Ninu wa n dun. To ba ti wa n
s dun ldun, ni o wa maa jo, ni o maa y, o ti niran awn babalawo tan s efa fun un nigbo wa
lapa okun, ila meji sa, tan ni ko pada ile. Oun na [k]o pawo leke, ko pes u lole. Gbogbo ohun tan
ni [k]o s e, lo s e. Wn nigbo to ba to dele baba r nire b yio to lw. Nigbo to ba dele baba r
tan, ti gbogbo gbsin, to gbra. Ni n ba yin awn awo r, lawn awo r wa n yin Ifa. O ni be
babalawo toun [wi] b, babalawo toun s:
Ogbe wo hin wo baja r o pakun, a difa fun Ekuya eyi ti n s awo re ahoro ile baba r, ti n l re
jogbo, ti n l re jat. b ni wn ni [k]o s e, o si gbe b nb, o rub. Riru b ni fi ti n gbe ni.
Aitete ru tes u a da ladanu. Ko p, ko jinna, Ifa wa ba mi laarin is gun, aarin is gun laa ba ni
ls baris a. yin wo Ifa ti awo ki bi ti n s .
Ibi Ekuya, bo s e gbsin to gbra nu un. Teniyan ba kaa kiri loni, to ba ri ibi ile kan ti wo, to ti da
ahoro, teniyan ba ri ekuya nb, ib yio gba ni. Ti o ti o tanna, ti o funfun rinrin, ti o wa maa
dan. b j naa to s e nu un, toun naa o si k to pada si ile baba r, ib lo gba a. Ifa ni keleyii
ko to ba travel lo ko wo hin wo, ko kiyeshin r. Iwaju ko si irewaju hin ni ire wa, ile baba
nire wa. Ib ni gbogbo ire yio ti to lw. Ifa s b loju Ogbe-Wo hin Wo.
Ogbe-Wo hin Wo 2:
Tifa yii ba tun jade si eniyan, ti Ifa yii ba jade si i. Ah, Ifa ni keleyii o l mu suuru daadaa. Ifa ni
o m n da a lamu, ko wa l ni suuru daadaa, Ifa ni yio bim. Ifa ni ko wa wa s un l, ko l
tju s un. Ifa ni b ni ire ti wa. Ifa ni yio s yio rit pe yio bim, yio s un ni ko ko
mojuto mb. Pe yio da alabiam, toun naa o gbm jo. Ti o y daadaa. Ifa naa s b. Wn ni ibi
tifa gba to fi s b re o. O ni:
As iju whin obinrin awo apo, as iju whin kunrin awo am, igba elepo abhin manamana a difa
fun onile eti odo eyi ti n mnuju s e rahun nitori m. b ni wn ni ko s e, o si gbb nib o
rub. Ko p, ko jinna, yin awofa j bi ti n s . Ko p, ko jinna, Ifa wa ba ni ni jbutu m,
jbutu m laa ba ni ls baris a. ba wa ki yeye o. Yeye o a fid rm. s un yeye o, a fid
rm. ba wa ki yeye o, a fid rm. s un yeye o, a fid rm.
Ifa ni eleyii ko s etutu, ko nid lb, ko l bs un, ko ls un nile, ko si b . Ko mojuto daadaa. Ifa
lm o sun n b. Yio dalabiam. Ifa s b loju Iwori Meji [Ogbe-Iwori].
Ogbe-Iwori 3:
Ifa yi tun k ni lk wipe, hmm, m n mlbi eleyun kan n b n dal. O le jgbn r o. O le
jm iya r o. O le jm baba o. Idal lo wa nilu to jinna. Ifa ni ko wna bi o s e wale. Anfani wa
lara r tan rij lara r. Kan lo fawale, kan l kii s e pe kan fokun fa o. Ki wn gba lran iyanju
pe ko ma b nile. Ire ni, ire n b nile, koun naa le ma ko ni ipin nb. To ba si ti wale gbogbo ara
agbole wn naa ni o gbadun. Gbogbo m iya r ni o gbadun, lkan wn o bal. O le j ilu tan ti n
s e os elu. Ti ti o rni ti o jade lagbo ile fun senator, boya governor ni, boya alaga local
government ni, boya counselor ni, s ugbn m tan wi to wa n dal yii, o kaju r. O si jniyan to

daa, ti m tju wn to ba wa nipo. Ifa ni ka wna bi o s i wale. Ifa lanfani n b lara r. Pe to ba ti

le wale, awn gan wn o tos i m lagbo ile wn [family will never be impoverished]. Wn o rahun
aje m. Ifa s b. Nibi Ifa gba to fi s b re. A ni:
Ogbe Whin wo bi o j lesan, bikun ba j loju oloko, eku s agada lhin ebe a difa fun Ogbe eyi ti
o gbe apo iwa k Iwori m iya r lrun. O ni j ta a ri Iwori la rahun aje m. A rira, mama j
ki a rahun a rira. Oj ta ri Iwori la rahun ire gbogbo m. A rira, Ifa mama je [ki] a rahun, a
rira
Ifa ni teleyii ba ti de, to wa lagbo nb, Ifa ni wn o tun rahun aje m. Ni ninu ile wn nb, Ifa
naa l s b. Ki wn o s e, ti o fi wale. Ifa ni ki wn o s e ti o fi wale, Ifa ni o daa p tan ba le
gbiyanju. Bi eleyun o s e wale. Ifa ni as e yri n b nb.
Ogbe-Iwori 4:
Ifa ni, toun k wa lk nbi. Ifa ni ka ka maa s e daadaa. Ka ma ro enikan pin, pe ko le ni lari
m. Ifa s b. O ni ka ma ro enikan pin, pe o le ni lari o. O ni ka maa huwa daadaa. Ifa ni
keleyii, ko rub hin, khin r o le daa nigbo ba lo tan. Tori pe iwa iwa ti eniyan ba hu, nna ni o
gba o. Ifa naa lo s b o, loju Ogbe-Whin. Ifa ni teleyii ba hu niwa, naa ni o gba o. Ifa ni keleyii
o koko rub hin nb. Ifa ni keleyun o rub hin nb. Ifa ni ran r yio gun. Ifa ni ran r o
ko. Ogbe-Whin naa lo s b, loju Ogbe Whin. Oun lo s b, pe gbogbo ohun teleyii ba s e
pata, loju lj aiye r, nigbo ba s i po pada tan, khin r o le daa. Ki eleyii o raja kan lb. Ko
raja, Ifa ni ban babalawo n ba jawe Ifa tan, wn gbn iyr si ara aja yii. Wn fun un, yio l maa
sin in. Aja naa ni o ni o wa j ta n mhin, ta n mla. Ifa ni keleyii, ko ma ro nikan pin, pe o
[k]o le ni lari. Ibi ti Ifa fi j b re o. O ni:
Ogbe wo hin wo, baja r o pakun, a difa fun Ekuya eyi ti n s awo re ahoro ile baba r, ti n l re
jogbo, ti n l re jaat. b ni wn ni o s e, o si gbb nib, o rub. Ko p, ko jinna, Ifa wa ba ni ni
jbutu ire; jbutu ire laa ba ni ls baris a. On s e ta n mhin, ta ni mla? Bi wn o ba kuku lowo
lw lla? Ta ni mhin, ta ni mla? Bi wn o ba ni lari lla? Ta ni mhin, ta ni mla
Ifa ni keleyii o ma ro enikan pin, ko seni ti o le daa o. Ifa naa s b o. Lodu Ogbe-Whin o.
Ogbe-Wo hin 1:
This Ifa sign here, anyone for whom it is cast, Ogbe-Iwori which is called Ogbe-Wo hin Wo. Ifa says
that this person should make an offering so that his/her life may be pleasant. Ifa also says this person
should not leave his/her fathers house. (S)He should not go far from his/her fathers house to ensure
that (s)he can receive a blessing. So that (s)he can take advantage of all the opportunities that are there.
(S)He should not go far from his/her fathers house at all. If (s)he does not go far from his/her fathers
house, Ifa says (s)he will live a long life. All of the blessings that are intended for him/her, (s)he will
receive in Ogbe-Wo hin Wo. Ifa says if (s)he has gone already, (s)he should remember where (s)he
has come from, look back, and come back to his/her fathers house. If (s)he has gone overseas, (s)he
will not succeed there. If (s)he goes anywhere else, (s)he wont be able to be successful. If (s)he is
going back and forth, Ifa says (s)he should not leave his/her fathers house so that (s)he may have a
long life. That is where (s)he will receive his/her blessing. Ifa says so in Ogbe-Wo hin Wo. This is
how Ifa said it, Ifa said:
Ogbe wo hin wo, baja r o pakun, a difa fun Ekuya eyi ti n s awo re ile baba r, ti n l re jogbo, ti n l
re jaat.

[Ogbe look back and see if your dog has killed a squirrel cast Ifa for Ekuya who practiced Ifa in his
fathers house, who grew old but was still strong]
Ekuya [a type of wild plant] went to the other side of the world to try his hand at business there. He
tried and tried and tried. He made a good name for himself there, and people favored him, but he didnt
find any gain in any of it. Ifa said he should go back home. When he went home, things began to
change for the better; his hometown was favorable for him, and he had peace of mind. They prospered,
some died, and they multiplied. He was very happy. Every time his ancestral festival came around, he
would dance and rejoice and remember the babalawo who cast Ifa for him when he was on the other
side of the world and told him to return home. He did not call the priests liars; he did not call Es u a
liar. He did everything he was told to do. They said when he returned to his fathers house, he would
receive his blessing. He would grow and prosper. He praised the babalawo, and the babalawo in turn
praised Ifa. He said, my babalawo told me it would be so, my babalawo said:
Ogbe wo hin wo baja r o pakun, a difa fun Ekuya eyi ti n s awo re ahoro ile baba r, ti n l re jogbo,
ti n l re jat. b ni wn ni [k]o s e, o si gbe b nb, o rub. Riru b ni fi ti n gbe ni. Aitete ru tes u a
da ladanu. Ko p, ko jinna, Ifa wa ba mi laarin is gun, aarin is gun laa ba ni ls baris a. yin o
wofawo ki bi ti n s .
[Ogbe look back and see if your dog has kileld a squirrel, cast Ifa for Ekuya who practiced Ifa in his
fathers house, who grew old but was still strong. He did everything Ifa prescribed. His sacrifice was
accepted. Failure to sacrifice to Es u renders any effort a waste. Not long after that, Ifa met me in the
midst of victory, we receive victory at the feet of God. Come and see what the Ifa priest has done!]
That is how Ekuya became successful. If anyone goes all over the place, if (s)he sees a house that has
collapsed and become dilapidated and sees the Ekuya plant there, the plant will be prosperous. It will
gleam, be sparkling white, and will be shining. This is all because of the sacrifice it made on that first
day when it did not refuse to return to its fathers house, the place that was favorable for it. Ifa says if
this person should travel abroad, (s)he should look back and stay in touch with what (s)he has left
behind. There are no blessings for him/her in front; they are all behind him/her in his/her fathers
house. That is where (s)he will receive his/her blessings. Ifa says so in Ogbe Wo hin Wo.
Ogbe-Wo hin Wo 2:
If this Ifa sign should come up for a person, if this Ifa sign should emerge, Ifa says this person should
be very patient. Ifa says a lack of children is troubling this person, and Ifa says if (s)he is patient, (s)he
will have children. Ifa says (s)he should seek out s un and care for s u n. Ifa says s un holds his/her
blessings. Ifa says that the issue will be addressed directly, and (s)he will have children. (S)he should
be diligent in the worship of s u n. She will become a mother and will soon carry her child and dance.
She will rejoice a great deal. Ifa says so. This is how Ifa said it. Ifa said:
As i ju whin obinrin awo apo, as i ju whin kunrin awo am, igba elepo abhin manamana a difa fun
onile eti odo eyi ti n mnuju s e rahun nitori m. b ni wn ni ko s e , o si gbb nib o rub. Ko p,
ko jinna, yin awofa j bi ti n s . Ko p, ko jinna, Ifa wa ba ni ni jbutu m, jbutu m laa ba ni
ls baris a. ba wa ki yeye o. Yeye o a fid rm. s un yeye o, a fid rm. ba wa ki yeye o, a
fid rm. s u n yeye o, a fid rm.
[The woman moving forward but aware of what is behind is the companion of the arrow holster, the
man moving forward but aware of what is behind is the companion of the bow. The back of the palm
oil sellers calabash is always shining cast Ifa for the owner of the house by the sea who was distraught

because (s)he didnt have children. (S)He did everything asked of her. It did not take long, come see
how quickly Ifas prediction came to pass. We receive the blessing of children at the feet of God. Greet
our great mother for us! Our great mother uses brass to pacify the children. s un, our great mother,
uses brass to pacify the children. Greet our great mother for us, the one who uses brass to pacify the
children. s u n, our great mother, uses brass to pacify the children.]
Ifa says that this person should offer a sacrifice, that (s)he should have brass in the sacrifice, that (s)he
should offer the sacrifice to s u n, and that (s)he should keep s un stones that always stay wet inside
her house. She should take good care of s un. Ifa says she will have children in abundance. She will
become a mother. Ifa says so in Iwori Meji [Ogbe-Iwori].
Ogbe-Iwori 3:
Ifa also teaches a lesson here. This person has a relative who is abroad somewhere. It could be his/her
older sibling. They could share the same mother, or the same father. That person is in a faraway place.
Ifa says the client should find a way to bring this person back home. There is an opportunity that they
will benefit from this persons return. They should bring him/her back, but it doesnt have to be by
force. They should offer a word of advice that this person should return home. There is a blessing, and
this person should also have his/her part of it. When (s)he does come back, everyone in the family will
benefit from it. All of the children of his/her mother will benefit, and they will have peace of mind. It
could be a city where people practice politics, and they cant find anyone within the family to take a
position like that of a senator, or perhaps a governor, or the chairman of a local government, or even a
councilor, but the person we have mentioned who is abroad, is up to the task. (S)He is a good person
who will take care of everyone when (s)he is in that position, Ifa says we should find a way of bringing
him/her home. Ifa says it will be very beneficial. Once (s)he is able to return, nobody in the family will
be impoverished. They will not have to worry about money anymore. Ifa says so. This is how Ifa said
it. Ifa said:
Ogbe Whin wo bi o j le san, bikun ba j loju oloko, eku s a gada lhin ebe a difa fun Ogbe eyi ti o
gbe apo iwa k Iwori m iya r lrun. O ni j ta a ri Iwori la rahun aje m. A rira, mama j ki a rahun
a rira. Oj ta ri Iwori la rahun ire gbogbo m. A rira, Ifa mama je [ki] a rahun, a rira
[Ogbe look back, maybe it will be better, the squirrel is grazing in the presence of the farmer, he has
prepared the yam tubers for planting season cast Ifa for Ogbe who put a yoke on the neck of Iwori
younger sybling. On the day when we saw Iwori, we did not worry about money anymore. A rira, dont
let us worry, a rira. When we saw Iwori, we didnt worry about money anymore. A rira, Ifa dont let us
worry, a rira.]
Ifa says when this person arrives and comes back to his/her family, they will not worry about money
anymore. Ifa says this about their family. That they wont have to worry once (s)he comes home. Ifa
says that they should look for a way for that person to return home. Ifa says they will do well to try this.
That is if the person comes back. Ifa says there is success in it.
Ogbe-Iwori 4:
Ifa teaches us a lesson here. Ifa says we should behave well, that we should not look down on anyone,
saying that (s)he cannot be successful. Ifa says so. It says that we should not look down on anyone and
think that (s)he cannot succeed. It says that we should practice good behavior. Ifa says that this person
should offer a sacrifice for his/her legacy so that it will be great when (s)he passes on. Because a
persons behavior determines what (s)he will receive. Ifa says so in Ogbe-Whin. Ifa says people reap
what they sow. Ifa says this person should make a sacrifice for his/her legacy. Ifa says this persons

problem will be resolved and his/her yearning will be met. Ogbe-Whin says so. This is what it says,
that everything this person achieves during his/her lifetime, when (s)he leaves this world behind,
his/her legacy will be great. This person should buy a dog for the sacrifice. (S)He should buy a dog,
and ifa says when the babalawo have finished collecting the medicine, they should rub the iyrosun
[divination powder] over the body of the dog. They will give it to him, and (s)he will raise the dog. The
dog will be called who knows what (s)he will leave behind? Who knows tomorrow? Ifa says this
person should not look down on anyone and assume that (s)he cannot succeed. This is how Ifa reached
that conclusion. Ifa said:
Ogbe wo hin wo, baja r o pakun, a difa fun Ekuya eyi ti n s awo re ahoro ile baba r, ti n l re jogbo,
ti n l re jaat. b ni wn ni o s e, o si gbb nib, o rub. Ko p, ko jinna, Ifa wa ba ni ni jbutu ire;
jbutu ire laa ba ni ls baris a. On s e ta n mhin, ta ni mla? Bi wn o ba kuku lowo lw lla? Ta ni
mhin, ta ni mla? Bi wn o ba ni lari lla? Ta ni mhin, ta ni mla
[Ogbe look back and see if your dog has kileld a squirrel, cast Ifa for Ekuya who practiced Ifa in his
fathers house, who grew old but was still strong. He followed Ifas instructions exactly and offered the
sacrifice. Not long after that, Ifa met him in the midst of blessings. We receive the gift if blessings at
the feet of God. He said, Who knows what (s)he will leave behind, who knows tomorrow? If they will
become suddenly rich tomorrow? Who knows what (s)he will leave behind, who knows tomorrow? If
they will become successful tomorrow? Who knows what (s)he will leave behind, who knows
tomorrow?]
Ifa says this person should not look down on anyone, that there is nobody who cannot become
successful. Ifa says so in Odu Ogbe-Whin.
Ogbe-Wo hin Wo 1:
Ninu Ogbe Wo hin naa, tifa yii fi pe ki a tun ka s etutu nb, ka ma si s e ro ara wa pin. Ka ma s e
ro enikan pin, pe [k]o le jeniyan, loju Ogbe Wo hin Wo. Ifa ni ko si eni ti [k]o le daa, ko si eni ti
[k]o le ni lari, o ni kaloku lo ni iranlw to s e fun enikan. Ifa ni eleyii oju n pn lw. Laarin is
lo wa, laarin iya lo wa. O ni is oro nipa r aje. Ko ni ifkanbal. kan wa n s e ye meji [of two
minds], o wa n ro pe, bawo ni igbesiaiye toun s e ri yii. Ah, bawo ni igbesiaiye toun s e ri yii?
Lamrin lowo, tamdu lowo, kini toun naa s e j. Oun naa gbiyanju is , bawo loun wa s e j
ah. Ifa ni asiko to, tayipada o b eleyii, ko ma ro ara pin. Ifa nigba to ba wa ni lari tan, yio tun
wa maa niran, pe, ah! A s e oun Lamrin naa le da bayii. Ifa ni yio, yio yi pada ti oun naa yio ni
lari.
Ifa ni. Ifa ni aja, yio tun raja kan nb. Ko raja kan nb loju odu yii. Kawn babalawo o ba jawe
Ifa, kan ba gbn iyr saja naa, ko ma sin in. Ifa laja yii ni o maa [mu] niran igba [ti] o wa laarin
ipnju. Ook ti o maa pe aja yii ta ni mhin, who know[s] tomorrow. Who know[s] tomorrow. Ti
o m ta ni mhin, itum who know[s] tomorrow, ni pe, ah, oun o m pe oun naa le ni lari bayii.
A s e igbesiaiye oun le dun bayii. Ifa laarin ipnju leleyii wa. Is r [k]o l deedee. Ko ko ko,
kan r Ko bgbpe. He is not cooperate with another person. Ko ri nkankan lo. ran r
polukurumus u [in shambles]. Ifa layipada n b fun un o. Loju Ogbe Whin. Ifa naa s wipe:
Ogbe Whin Wo bi o j le san, ikun j loju oloko, eebu r sagada lhin ebe a dia fun runmila,
baba n b loykiti is . b ni wn ni ko s e, o si gbb nib, o rub. Ko p, ko jinna, Ifa wa ba ni
laarin is gun. Ero Epo, ero ffa, yin o wofa ooj o bi ti n s .
Wn ni ki baba o rub. Ko si ni aja lb. Baba ba ni kan o s etutu. Gbogbo nkan tan babalawo ni
o ni, o ra a. Ewur ni, obi ni, epo ni, as ni, adi ni. O s e gbogbo . Aja ni. Hmm. runmila ba

rub. Nigbo rub tan, hmm, nan ba s aja yii ni, wn ni iw... Awn babalawo ni ki runmila o
ma mu aja yii lo ile, ko lo ma s in in o. Wn ni oruk ti o si maa j, oun ni ta ni mhin, ta ni mla.
Who know[s] tomorrow. Ni oruk aja yii o maa j o.Wn ni ki runmila o maa mu l. Lo ba mu
l. Lrunmila ba mu lo ile. Nigbo ya, aja yii, ni n ba bim. Ni n p. Ah. Ni baba naa ba br si
ris e. Lla ba de. Baba ba n kole mle. Baba ba n rs in ms in. Lo so ni o so s in ni aso ma
eekan-eekan. Awn as nlanla tu, as to ba igba mu. Ni ni baba ba n bisi ni n p si, ah! O ni,
runmila wa ranti Ifa tan babalawo da fun un nigba naa pe, ah! Tan ni koun o s aja yii ni ta
mhin, ook aja yii naa lo wa n ro loni bayii pe, ta lo mhin n j oun m pe oun le lowo to bayii.
Ifa ni eleyun, o ti wa laarin olos elu ti p ti n gbiyanju, pe kan fi s ipo, kan fi s ipo, tan o fun o nipo
kankan o, tan o ranti . Ifa ni ko ko rub, o gan, yio wa deni nla ninu ipo yii, ninu gb yii. To
f ti o wa nipo gidi. Ti o wa ti o wa m niran. Pe, ah! A s oun le di aare bayii. A s oun le di
Senator bayii? A s o un le di Minister bayii, a s e wn ti le fun oun ni Ambassador bayii. Ifa ni
gbogbo os , os i ti n ba eleyii ja, Ifa ni gbogbo ni yio gbagbe. Ifa naa lo s b. Lo ba n yin awn
babalawo Babalawo toun [wi] b, babalawo toun [wi] b, babalawo toun s:
Ogbe Whin Wo bi o j le san, ikun j loju oloko, ebu r sagada lhin ebe a dia fun runmila, ni
j ti baba n b loykiti is . b ni wn ni ko s e, o si gbb nib, o rub. Riru b ni fi ti gbe ni.
Ero Epo, ero ffa, yin o ri fojo bi ti n s e.
O s e:
Ta lo n ba ba kuku lowo lw lla?
Ta lo mhin, ta ni mla?
Ba ba kuku [even] lla lla?
Ta ni mhin, ta ni mla?
Ba ba nire gbogbo lla.
Ta ni mhin, ta ni mla?
Ifa, ta lo mhin, ta ni mla?
Ta ni mhin, ta ni mla?
Baba kle kle lla.
Ta ni mhin, ta ni mla?
Ta ba bim bim?
Ta lo mhin, ta ni mla?
Ta ba nire gbogbo.
Ta ni mhin, ta ni mla?
Ero Epo, ero ffa,
Ta ni mhin, ta ni mla?
Ifa ni keleyii o ma ro ara r pin, as eyri n b wa fun un, loju Ogbe Wo hin Wo. Ifa s b,
abru aboye, nile Ifa.
Ogbe-Wo hin Wo 1:
In Ogbe-Wo hin, Ifa also says that we should make a sacrifice and that we should not look down on
one another. We should not look down on anyone or say that (s)he wont amount to anything in OgbeWo hin Wo. Ifa says there is no one who cannot do well, who cannot succeed. Ifa says everyone has
something to offer others. Ifa says this person is currently suffering. (S)He is in the midst of poverty
and suffering. (S)He is having problems with business and doesnt have peace of mind. (S)He cant
make up his/her mind. (S)He is thinking, how did my life end up like this? Ah! How did it come to
this? This person has money, and that person has money, what must I do? I have tried working, what
must I do? Ifa says it is now time, this person will meet a change and (s)he should not lose hope in
him/herself. Ifa says when (s)he has achieved success, (s)he will remember, Ah! I can do just as well

as so-and-so. Ifa says change is coming, and this person too will become successful.
Ifa says (s)he should buy a dog. (S)He should buy a dog in this odu. The babalawo should prepare
medicine and rub divination powder on the dog, and (s)he should raise it. Ifa says this dog will remind
him/her of when (s)he was suffering. The dog will be called Who knows tomorrow. That is the
meaning of Ta ni mhin. (S)He didnt know that (s)he could be so successful or that his/her life could
be this good. Ifa says (s)he is in the midst of suffering. His/her business is not going well. (S)He is not
measuring up to others. (S)He doesnt know what to do. His/her life is in shambles. Ifa says change is
on its way. In Ogbe-Whin. Ifa says:
Ogbe Whin Wo bi o j lesan, ikun j loju oloko, eebu r sagada lhin ebe a dia fun runmila, baba n
b loykiti is . b ni wn ni ko s e, o si gbb nib, o rub. Ko p, ko jinna, Ifa wa ba ni laarin
is gun. Ero Epo, ero ffa, yin o wfa ooj o bi ti n s .
[Ogbe look back, maybe it will be better, the squirrel is grazing in the presence of the farmer, he has
prepared the yam tubers for planting season cast Ifa for runmila when baba was in abject poverty. He
did everything asked of him. Not long after that, Ifa met him in the midst of victory. People of Epo,
people of ffa, come see how Ifas prediction of earlier today has already come to pass.]
They said baba should offer a sacrifice and include a dog in the sacrifice. He bought everything that the
babalawo told him to use: a goat, kola nut, red palm oil, cloth, chicken. He did everything, including
buying the dog. runmila offered the sacrifice. When he had offered the sacrifice, they said that the
dog The babalawo said that runmila should bring the dog home with him and take care of it. They
said the name of the dog should be Who knows his/her legacy? Who knows tomorrow or Ta ni
mhin? Ta ni mla? They said that runmila should take it with him. He took it home with him. Later
on the dog gave birth many times over. Baba also started to find success. Wealth found him. He built
houses upon houses, bought horse after horse, and had so many that he needed several posts to tie them
all up. He bought very fashionable tu as -oke. He was thriving and successful. runmila remembered
the prediction the Ifa priests had given him that day and that the dogs name should be Who knows
tomorrow? and it came to fruition because even he could not have known that he would become so
wealthy.
Ifa says this person has been in the middle of politicians for a long time and has been trying to occupy
some position, but they never give it to him/her or remember him/her. Ifa says (s)he should offer a
sacrifice and (s)he will become an important person within that party. (S)He will occupy a great
position. (S)He will later remember, Ah! Could I really become president like this? Could I really
become a Senator? Could I really become a minister? Could they really make me an ambassador? Ifa
says all of the poverty that is besieging this person will become forgotten. Ifa says so. (S)He will praise
the babalawo The babalawo told me this. The babalawo said it would be so:
Ogbe Whin Wo bi o j le san, ikun j loju oloko, ebu r sagada lhin ebe a dia fun runmila, ni j ti
baba n b loykiti is . b ni wn ni ko s e , o si gbb nib, o rub. Riru b ni fi ti gbe ni. Ero Epo,
ero ffa, yin o ri fojo bi ti n s e .
[Ogbe look back, maybe it will be better, the squirrel is grazing in the presence of the farmer, he has
prepared the yam tubers for planting season cast Ifa for runmila when baba was in abject poverty. He
did everything asked of him. People of Epo, people of ffa, come see how Ifas prediction of earlier
has already come to pass.]
Ta lo n ba ba kuku lowo lw lla?
Ta lo mhin, ta ni mla?

Ba ba kuku [even] lla lla?

Ta ni mhin, ta ni mla?
Ba ba nire gbogbo lla.
Ta ni mhin, ta ni mla?
Ifa, ta lo mhin, ta ni mla?
Ta ni mhin, ta ni mla?
Baba kle kle lla.
Ta ni mhin, ta ni mla?
Ta ba bim bim?
Ta lo mhin, ta ni mla?
Ta ba nire gbogbo.
Ta ni mhin, ta ni mla?
Ero Epo, ero ffa,
Ta ni mhin, ta ni mla?
[Who knows his/her legacy? Who knows tomorrow?
Ifa, who knows his/her legacy? Who knows tomorrow?
Who knows his/her legacy? Who knows tomorrow?
If (s)he will build houses tomorrow?
Who knows his/her legacy? Who knows tomorrow?
If (s)he will have lots of children?
Who knows his/her legacy? Who knows tomorrow?
If (s)he will have all blessings?
Who knows his/her legacy? Who knows tomorrow?
People from far and near,
Who knows his/her legacy? Who knows tomorrow?]
Ifa says this person should not lose faith in him/herself because success is coming his/her way in Ogbe
Wo hin Wo. Ifa says so.

Ogbe Iroso
Ogbe-Dawo Osun 1:
Ifa ti o jade ni eleyii, Ogbe Dawo Osun. Ifa ni keleyii yio rub, kas eyri o le ba wa fun un, loju
Ogbe Dawo Osun. Ifa ni ibikan ni si n l un, to ba si s etutu, Ifa nib, o yio gbe e. Eni tifa yi ba
jade si, ti Ogbe Dawo Osun ba jade si I, Ifa ni yio gbe e, ko rub nb, Ifa ni ire ni. Ibi Ifa naa gba
to fi s b. O ni:
Yangi ile a bori gungun a difa fun Ogbe eyi ti n l re dawo osun sil nile Alara. b ni wn ni [k]o
s e, o si gbe b nb, o rub. Riru b ni fin ti n gbe ni. Aitete ru tes u a da ladanu. Ko p, ko
jinna, wa wo Ifa awo ki bi ti n s .
Ogbe Dawo Osun ree, o l ile Alara, nigbodeb, wn ti s fun un, ibi kan ni n l yii. Wn ni ib
yio gba a o, ti o gbsin ti o gbra. Nigbo o doun, o gbsin, o gbra. Ib gba a. O rita je s e, o rowo
naa as iri bo. Awn eniyan fr nif r nb.
Ifa nibi kan leleyii n l yii. Tabi, nkankan ni n ro lkan poun f s e. Ifa ni ko s etutu nb, Ifa ni ko
s e e. Yio s as eyri nb. Ib, o gba a. Yio gbsin, yio gbra nb. Ti o [k]o ni si wahala fun un. Loju

Ogbe Dawo Osun ni. B ni, boba j o f l mu oko nbi kan ni, bo ba j pe o f l tl ku kan
do ni. Ti company kan lo f dal ni. Ifa nib yio gba a. Ti o si y , ti o s as eyri nb. Ifa ni b
ni. Tifa s nu un, loju Ogbe-Dawo Osun.
Ogbe-Dawo Osun 2:
Ifa yii naa si tun s fun un ni wipe, eni to titifa ba gbin, tifa yii ba gbin, to pe ire k, ni n j to
ba gbin. Ifa ni keleyii o mura daadaa. Oun ri nkan apr [sign] kan loju ala. Ifa ni ala naa o da.
N ti n ri loju ala o da, nkan apr buruku ni. Ko tete rub nib. Kran r o ma ba daru ko
ko ma ba ku gan ni. Tori n ti o ri o da. Ko rub, lhin igba to ba rub yii tan, o gbd pa ibusun
r da fun j mj [change the bed]. Ko pa ibi ti n sun da, yara ti n ba n sun. Ko fib l. Binu ile
gan ni, o le fib l laarin j mj, ko ma ko ma duro nb m . Lhin igba to ba s etutu tan. Ti
o ba f pare danu [if he doesnt want to kill himself]. Ifa s be. Loju Ogbe-Dawosun. Nibi Ifa gba
ti Ifa ba j b re e. O ni:
Ina roke ni n jo mi roro mi roro. Otura akur a bi m ri gbin gbin m ri gbin gbin gbin, a dia fun
Layewu eyi ti s e obinrin Okete, abu fun Omio, ti s e obinrin dun, a dia fun Amas ehun, eyi ti
s obinrin Ore.
Hmm. A[wn] mtta yii naa ba n ri nkan apr, ti o da. Ti o da. Nan lala. Nan ba meji, nan ba
kta, wn ni kan roko awo, o daarun, nan ba doko awo. Ifa ni kan o rub, ki iku o ma ba kan
moju oorun. Wn [k]o rub . Wn pawo leke, wn pes u
lole. Wn wrun yanyan, bi eni pe ile
[k]o ni s u. Ibi ti iku ti kan ma nu un. Biku si n Nnaa nan fi dero run O I Naa nan o fi
s as eyri. Ttan fi dero inu igbo, doni. Ete tan da. Ifa ni kelyeii o ma dja o. Ti o ba f ba iku
pade nibi ti n gbe. Ko ma dja nb. Ko si fib, ko s etutu, ko si fib l na. Fun aarin bi j mj.
Ifa na s be fun eleyii.
Ogbe-Dawo Osun 3:
Ti Ifa ba tun fore fun eleyii, loju Ogbe Dawo Osun naa, ah! Ifa ni obinrin kan leleyun f gba a.
Agbagbe ni yioo si gba a. Ko s etutu nb, ko ni ni tuntun lb nb. Ko ni ogbo pa tile bayii
[staff]. Ko ni lb. Ko ni okun, okun to n yii okun agba [strong agba rope], ni n j nb. To yii
daadaa [rope]. Ko ni lb nb. Ifa ni yio s gun. Obinrin to f f yii, o f . w alagbara kan lo ti
f gba a, k le. O loogun, o lagbara. O le O naa le pa eniyan danu anytime lw eni teleyii ti
f gba obinrin. S ugbn to ba ti le s etutu b, agbagbe ni yio gba. Ti kunrin o tun wa di ru r,
[wi] pe ah! As oun lenikan to kun wa le ju oun l bayii. Mo dru lati oni l. Bi o s e jogun
iyawo, ti o jogun k nu. Titi doni. B ni. Ibi Ifa na gba to fi s b ni o. O ni:
Ogbe Dawo Osun tl jinginni a dia fun runmila ni j ti baba n l re gba Rin-Rin, eyi ti s e
obinrin Osun [Osun ni k Rin-Rin].
Wn ni ki runmila o rub. runmila rub, lo ba gba Rin-Rin, lw Osun. Nij ti o wa gba RinRin yii, Osun wa, o fi iyawo r le nij naa ni Rin-Rin. O ni, ki iyawo oun wa ounj le de oun. Pe
oun f sare jade o. Lo ba Losun ba jade l. Nigba ti yio fi de, ko ba iyawo nile m. O ti fkan si
pe, koun o dele, koun o kan jeun ni. Ni iyawo, o ti gun iyan, ni yio ti [s e] gbogbo . Nigba ti de,
runmila ti, o ti gba iyawo l. Bi runmila s e gbe e dele, s e na s e inawo kerekerekere. Nan jo,
nan y. Nan j, nan mu. Nigba, ti Osun de ti [k]o ba iyawo , tebi ti pa, s e lo fada y bayii. Ada
akiniganun. Bo s e ti w ab as nu un. [He put it under the cloth]. Ni n ba wa iyawo r kaakiri.
[Doesnt find his wife]. Lo ba n wa iyawo r kaakiri, ni n wa kaakiri, ni n wa kiri. O wa debi kan,
tan ti n s e is mlook [naming]. Nigbo deb, lo wa beere lw enikan pe, j, kini wn s e nbi
o? Ah, wn ni is mlook ni. Lo ba kuro nb, o ni kii s e ibi yii nan ti gba iyawo oun.

Lo ba tun wa kaakiri aarin igboro. Ni n wa kiri, lo ba to ba ti kan ibi ti wn ti n s e inawo

[marriage] nan s e nb. Lo ba tun ke si enikan, o ni j, ki nan s e nibi? O ni marriage ni. O
ni daju daju, o ni ibi yii nan ti gba iyawo oun. Lo ba ni kan boun pe k iyawo jade. Ah, nan ba
wle, awn eniyan ba wle, wn ni baba, wn ni wn pe yin o. Ah, runmila ni ta ni? Nan ba
juwe fun pe, ah, eni bayi ni o. Man s e juwe fun runmila. runmila ti m pe Osun ni. Eni to ni
iyawo toun gba a. runmila, opo tan ni ki runmila rub, o si wa nta tl, to ti riita.
runmila ba gbeni ni t rub ni j kini fun wn pe, ta ni ko fi rub, o ni ni atokun. Nan ba gbe
fawn bi ni, kan boun l t sil nibi opo oun. Kan pe kalejo o jokoo nb. Lo loun naa ba jokoo,
lo ba n fhin ti opo. Bo runmila s e yan awn eniyan nu un, lo pe kan l boun ki kunrin to
jokoo oun ml. Kan ma j [ki] o m . O wa fokun yii deem opo. Bi wn si ki mle nu un. Nan
ba de mopo. Nan de e. Nigbo ya tara ni Osun, nin n ba n bb. Ni s e runmila, ko j mu foriji
oun. Oun [ni] [k]o ni o ba a ja m. Oun [ni] o [k]o ni s e e. Gbogbo ohun to ba ti ni [ki] oun yio
s e, ti ni koun o ma s e, loun wa m s e [whatever you ask me to do I will do it]. Oun bun ni iyawo
yii tan, oun fun un patapata. Oun s e kini kan. Ni n wa sunkun. Ni n ba sunkun, ni n ba n tun
krin ni n daro [mourning]. Ni n s e:
Tori Rin-Rin mm ni, tori Rin-Rin mm ni. Osun ni s e ru Agbnmirgun o, tori Rin-Rin
mm ni.
O ni tori Rin-Rin iyawo , ni n ni gbogbo ba ti.. Tori Rin-Rin iyawo oun na ma s e doun
mokun bayii. Oun [k]ii ma s e ru Agbnmirgun. Tori Rin-Rin mm ni. Lo ba Nigba ti wahala
yii p to wa ri pe, wahala yii ti p ju, o ti wa r . Lo ba ni kan ma boun n b runmila. O da, iw
runmila, oun o tun l ile m. Gbogbo eni [ti] ba f ba f s enijamba, oun maa gbn, gbn
ijamba oun danu. Gbogbo ni to ba moogun ti moogun buruku b, oun maa gba danu. Lo ba
jj, lo s adehun fun runmila pe, oun o lle m. Ko j [ki] oun ma gbe gbta nbi. Ah, runmila
ni ko wle, o loun o wle m, gbta nbi loun a ma gbe. Tori pe eni [to] ba ti mu nkan buburu b,
oun o maa da a pada. Bi Osun s e di ru runmila re o, doni oloni. Osun [k]ii s ru runmila tl
o. Bi runmila s e wa, naa Osun wa. Irunmle kan naa ni Osun. S ugbn nigbati eegunkanegun,
lrunmila fagbara han an. Nigbo ri pe agbara runmila ju toun l, bo ba triba fun runmila.
Bo s e di ru runmila re. runmila gba iyawo r, lagbagbe. Osun naa ba dru r.
Ifa l obinrin kan leleyii f gba yii. k obinrin naa lee. O le bi o, bi o ba loogun o le lle oun
gan ko lo fi ibn pa a. S u
gbn to ba ti rub, Ifa ni yio s gun, patapata. Tkunrin naa o tun wa
dru eni to to gba iyawo . B ni. Nigba [ti] runmila s gun tan, ti Osun to s adehun
runmila tan, nan ba tu sil, na fil lgb ita. runmila ba n jo, ni n ba n y. O ni babalawo toun
wi, b babalawo toun s. Wn ni:
Hiin, Ogbe Dawo Osun tl
Hiin, a dia fun runmila
Hiin, ni j ti o n l re gba Rin-Rin, eyi ti s e obinrin Osun Hiin b nan ni [k]o s e, o si gbe b
nib, o rub, riru b ni fi ti n gbe ni, aitete ru tes u ada ladanu, ko p, ko jinna, wa ba mi ni
jbutu aya, jbutu aya la ba ni ls baris a .
Oun s e: Tori Rin-Rin mm ni, tori Rin-Rin mm ni. Osun kii s e ru Agbnmirgun ooo, tori
Rin-Rin mm ni. Tori Rin-Rin mm ni, tori Rin-Rin mm ni. Osun [k]ii s e ru Agbnnirgun
o, tori Rin-Rin mm ni.
B ni tifa naa s nu un. Loju loju Ogbe Dawo Osun. Ifa s b. Abru abye nifa. Ifa ti s nu
un.

Ogbe-Dawo Osun 1:
This Ifa sign that has come up is Ogbe-Dawo Osun. Ifa says that this person should offer a sacrifice so
that (s)he may attain success. Ifa says there is a place that (s)he is going, and if (s)he makes an offering,
Ifa says the place will be favorable. If this Ifa sign comes up for a person, if Ogbe Dawo Osun should
emerge, Ifa says the place will be favorable. (S)He should offer a sacrifice; Ifa predicts good fortune.
This is how Ifa said it. Ifa said:
Yangi ile a bori gungun a difa fun Ogbe eyi ti n l re dawo osun sil nile Alara. b ni wn ni [k]o s e,
o si gbe b nb, o rub. Riru b ni fin ti n gbe ni. Aitete ru tes u a da ladanu. Ko p, ko jinna, wa
wo Ifa awo ki bi ti n s .
[The Laterite in the front of the compound is smoother than the one in the corner cast Ifa for Ogbe who
founded Osun (camwood) in Alara land. Ogbe followed Ifas instructions. Failing to sacrifice to Es u in
a timely manner renders the effort a waste. It wasnt long before Ogbe said, come and see all that the
babalawo predicted has come to pass.]
Ogbe Dawo Osun, he went to Alara land. Before he arrived there, he was told that he was going to a
place and that it would be favorable for him. He would be wealthy and successful. He did become
wealthy and successful. It was well with him. He knew just what to do, and had no problem making
money? Everyone loved him there.
Ifa says that this person is going somewhere. Or (s)he is thinking about something (s)he wants to do.
Ifa says (s)he should make an offering and do it. (S)he will be successful with it. (S)he will be wealthy
and successful. (S)He wont have any trouble at all. That is what Ogbe-Dawo Osun says. Yes, maybe
(s)he wants to establish a farm, maybe (s)he wants to found a settlement or to found a company. Ifa
says it will go well. His/her success will become widespread. Ifa says so. This is what Ifa says in OgbeDawo Osun.
Ogbe-Dawo Osun 2:
Ifa also says for this person, if Ifa has a negative message, that is if Ifa does not have a positive
message, that is what gbin means. Ifa says that this person should be very careful. (S)He saw a sign
in a dream. Ifa says the dream was not good at all. The thing that (s)he saw in the dream, it is a bad
omen. (S)He should quickly offer a sacrifice, so that the problem doesnt become more serious so
that (s)he doesnt die in fact. Because what (s)he saw was not good. (S)He should offer a sacrifice, and
once (s)he is done, (s)he must change his/her bed for eight days. (S)He should change the place where
(s)he sleeps, the bedroom. (S)He should leave it. Even if it is inside the house, (s)he should leave the
house for eight days (S)He should not stay there any longer after the sacrifice. That is, if (s)he
doesnt want to meet his/her end. Ifa says so in Ogbe-Dawo Osun. This is how Ifa reached that
conclusion. Ifa said:
Ina roke ni n jo mi roro mi roro. Otura akur a bi m ri gbin gbin m ri gbin gbin gbin, a dia fun
Layewu eyi ti s e obinrin Okete, abu fun Omio, ti s e obinrin dun, a dia fun Amas ehun, eyi ti s o binrin
Ore.
[When fire flares up it dances brilliantly. When the Otura plant grows in a swamp, it grows and spreads
so widely, cast Ifa for Layewo the wife of Okete the bush rat, and for Omio the wife of dan the
monkey, and for Amas ehun, the wife of Porcupine.]
Hmm. All three of them saw a bad omen. It was not good. They had a dream. They decided that they

must go consult a Babalawo. Ifa said that they should offer a sacrifice so Death would not catch them
in their sleep. They did not offer the sacrifice. They called the priest a liar; they called Es u a thief.
They behaved as if nothing would happen to them. That is how Death took them, how they came to live
in heaven That is how they eventually became animals in the bush as they are until today. That was
the result of the their rebellious behavior. Ifa says that this person should not be intractable. If (s)he
does not want to meet his/her death where (s)he is living, (s)he should not be obdurate but heed Ifas
advice.
Ogbe- Dawo Osun 3:
If Ifa reveals a positive message for the person in Ogbe-Dawo Osun, Ifa says this person wants to
marry a woman. He will take her for good. He should make an offering with a new mat. There should
also be a staff and a sturdy rope of agba fiber. Ifa says (s)he will be successful and will marry the
woman. There is a powerful person from whom he wants to take the woman, but her husband is very
strong. He has powerful medicine/charms; he is very powerful. He has the ability to kill people at any
given point in time. But if this person makes the prescribed offering, he will take her permanently. The
current husband will also become his servant. He will say, Ah! So there is someone out there who is
stronger than I am. From this day on, I will be his servant. And thus, this person will inherit both the
wife and the husband. This is how Ifa said it, Ifa said:
Ogbe Dawo Osun tl jinginni a dia fun runmila ni j ti baba n l re gba Rin-Rin, eyi ti s e obinrin
Osun. [Osun ni k Rin-Rin].
[Ogbe Dwo Osun tl jinginni cast Ifa for runmila when he went to take Rin-Rin, the wife of Osun
(Osun was the husband of Rin-Rin)]
runmila was told to offer a sacrifice, which he did before going to take Rin-Rin from Osun. When he
went to take Rin-Rin, Osun left her alone at home. Osun said she should prepare some food for him,
and that he was going to go out quickly. He went out, but when he came back, he didnt find his wife at
home. He thought that if he could just get home, he would have something to eat. It was his wife who
would pound yam and do everything in the house. By the time he came back, runmila had taken his
wife away. runmila brought her home and quickly set up a celebration [for their marriage]. They ate,
and drank, and enjoyed themselves. When Osun came home and realized that his wife was gone, he
started getting hungry, and he pulled out his powerful cutlass like this. It was a particular type of poised
cutlass. Then he hid it under his clothes, and he started looking for his wife everywhere. He looked
high and low. He found a place where a naming ceremony was taking place, and when he got there he
asked, Excuse me, what are they doing here? Someone responded, Its a naming ceremony. So he
left, saying to himself, This cant be where they brought my wife.
He looked all over town. He finally found a place where a marriage was being held, and asked,
Excuse me, what is happening here? and someone answered that it was a marriage. He decided this
must be where his wife was taken, so he asked the people there to call the groom for him. They went
inside and said, Baba, someone is calling for you. runmila asked who it was, and they described
Osun for him. From the description, runmila knew it was Osun, the man whose wife he had taken.
The pole that runmila had been instructed to use in his sacrifice was still outside. He brought out the
mat and the rope he had been instructed to use in the sacrifice as well. He then told his friends to spread
the mat in front of the pole and to ask the stranger to sit on it with his back on the pole. He explained
that after they had done this, he wanted them to sneak up on the man and tie him to the pole. They
followed runmilas instructions, tied Osun to the pole, and when Osun couldnt take anymore
struggling and fighting, he started begging runmila for forgiveness. He said he had no interest in
fighting runmila anymore, and that he would do whatever runmila asked of him. He gave up his

wife completely and started crying and mourning. He said:

Tori Rin-Rin mm ni, tori Rin-Rin mm ni. Osun ni s e ru Agbnmirgun o, tori Rin-Rin mm ni.
[It is all because of Rin-Rin, all because of RIn-Rin. Osun didnt used to be the servant of
Agbnmirgun (runmila); its all because of Rin-RIn.]
He said it was because of Rin-Rin his wife he was tied to the pole, and was never a servant to
Agbnmirgun [runmila before. It was all because of Rin-Rin. It reached a point that Osun couldnt
take any more. He decided to beg runmila, explaining that he couldnt return to his house anymore.
He said if anyone ever wanted to cause runmila harm, he would avert it. If evil magic were ever made
against runmila, he would ward it off. Osun vowed to runmila that he would not enter the house
anymore. He asked to live right there outside. runmila told him to enter the house, but Osun insisted
that he live outside, because if anyone tried to cause runmila harm, he would send it back to that
person. That is how Osun became runmilas servant until today. He was not runmilas servant
before. Osun was a deity just like runmila, but when the two tested each other, runmila had the
upper hand. When Osun realized that runmila was more powerful than he was, he had to give
runmila his due respect. runmila took his wife, and Osun became his servant.
Ifa says this person wants to take a woman as his wife. However, her husband is a powerful man. If this
person doesnt have powerful magic, he could get shot if he goes to the current husbands house. But if
this person offers a sacrifice, Ifa says he will be completely successful, and her husband will become
this persons servant. When runmila had won, when Osun had made his agreement with runmila,
runmila released him and left him outside. runmila danced and rejoiced. He said, my babalawo
predicted it, he told me so. My babalawo said:
Hiin, Ogbe Dawo Osun tl
Hiin, a dia fun runmila
Hiin, ni j ti o n l re gba Rin-Rin, eyi ti s e obinrin Osun Hiin b nan ni [k]o s e, o si gbe b nib, o
rub, riru b ni fi ti n gbe ni, aitete ru tes u ada ladanu, ko p, ko jinna, wa ba mi ni jbutu aya,
jbutu aya la ba ni ls baris a.
[Hiin, Ogbe Dawo Osun tl
Hiin, cast Ifa for runmila
Hiin, when he went to take Rin-Rin, the wife of Osun Hiin.
He did exactly as the babalawo prescribed. Failing to sacrifice to Es u in a timely manner renders the
effort a waste. It didnt take long. Come meet me enjoying the blessing of a wife. We find the blessing
of a wife at the feet of God.]
Oun s e : Tori Rin-Rin mm ni, tori Rin-Rin mm mi. Osun ni s e ru Agbnmirgun o, tori Rin-Rin
mm ni. Tori Rin-Rin mm ni, tori Rin-Rin mm mi. Osun ni s e ru Agbnmirgun o, tori Rin-Rin
mm ni.
[It is all because of Rin-Rin, all because of RIn-Rin. Osun didnt used to be the servant of
Agbnmirgun (runmila); its all because of Rin-RIn. It is all because of Rin-Rin, all because of RInRin. Osun didnt used to be the servant of Agbnmirgun (runmila); its all because of Rin-RIn.]
Yes, that is what Ifa said. In Ogbe-Dawo Osun. Ifa says so.

Oyekun
Oyku Meji 1
Ti a ba dafa Oyku Meji fun eniyan, Ifa ni keleyi un rub ko ma ba ba wn ku ku ajku o. Loju
Oyeku Meji. Ifa si ni keleyi un sra fun nkan pupa lati maa lo. Ko o ma w as pupa, tori pe as
pupa naa ni, o doo la mi r nigba ti iku de. Tiku f pa a. Ifa ni ko rub nitori iku o. Ifa ni eleyi o
le ba wn ku ku ajku o, loju Oyku Meji o. Nibi tifa gba, to fi s bni yii o. Ifa ni:
Kijipa abi ita hana hana a difa fun enlj as , abu fun Kl. Kl ru oooo, Kl tu. As to ba s e
b ki yrun.
Nigba igba iwas, wn ni ki gbogbo awn as ki wn rub o... pata pata. Ki wn o ma ba ba wn
ku ku ajku o. Wn k, wn o rub. As pupa nikan lo rub. b si fin, b da. Ngb yaa, a
kle de tan s fun wn pe b. Na ba br si pa, iku ba br si pa gbogbo awn as yio ku pata
pata, tori pe wn o s b, wn o s etutu. As pupa to rub nj j naa, iku ba da si, k pa a. Idi
nu ti oku ba ku loni, wn i fi fi as pupa sin oku. Ka ba f sin oku, wn ni ah... As eleyii pupa,
ma fi sin o. As eleyii pupa ma fi sin o. Bni, idi nu ti wn fi fi as pupa sinku. Nigba iku de
ti n ko gbogbo wn l, ti o das pupa si s e las pupa n yin awn awo r. Lawn awo r na wa n
yinfa. O ni b Babalawo toun b, Babalawo toun s:
Kijipa abi ita hana hana awn lo difa fun Enloj as , abu fun Kl. Kl ru oooo, Kl tu. As to
ba s b ki yrun.
Oun sas to s b kii yrun
As to ba s b kii yrun
Kl ru
Kl tu
As to ba s b kii yrun
Oun s s to s b kii yrun
As to ba s b kii yrun
Kl ru
Kl tu
As to ba s b kii yrun
Ifa ni ki eleyii o rub ko ma ba ban ku ku ajku, ko ma si lo nkan pupa. Ifa s b, tifa ba gbe e.
Ta ba dafa a Oyku Meji fun eleyun, tifa re ba ti gbe, tifa o fre fun eleyun ni j gbingbin. Ifa ni
ki eleyi o rub ko ma ba ban ku ku ajku.
Oyku Meji 2
Tifa ba si fre nb loju Oyku Meji, Ifa ni eleyun, o mnuju s e rahun m. O si n banuj, ko
rm bi. Ifa ni ko rub yio bim. Ti gbogbo iya ti n j lori m ti o si di igbagbe. Ifa lo s b. Ifa
ni ko ni atio lb nb ati okete ti wn o sun nina, tirun si wa lara r. Atio ni kini ta ma fi... Ima
p laa ge ta fis e. Inu atio na la ko b si nigba ta ba ru u tan. Ifa ni eleyun o sa biam. B ni.
Ibi Ifa gba tifa fi s b nii. O ni:
Oyy...Oyy s nla b loke. Wn s e bojum lo m a difa fja eyi ti n s m Onibu.

Wn ni ko rub. Wn ni to ba ti rub o, ko si ni okete lb plu atio. Wn ni yio bim. Wn ni yio

wa bim p. Debi wipe, ah! Wn o ni le m iye m r. O si gb riru b, o ru. O gb titu, o tu.
O gb harahara b loju pn, o ha. Ko p, ko jinna, lo ba loyun. Lo ba bim. Ah! Ni n ba n jo, ni
n ba n y. Ni ba n bim saa, ni ba n jo, ni ba n y, ni n yin awn awo, ni awn awo r wa n yinfa.
Lo ni b babalawo toun [wi] b, babalawo toun s:
Oyy s nla b loke. Mo s e bojum lom a dia fja, eyi ti s m Onibu. b ni wn ni o s e, o si
gbb nb, o rub. Iru b ni fin ti fii gbe ni. Aitete ru tes u ni da ladanu. Ko p, ko jinna, Ifa wa
ba [oun] ni jbutu m. Jbutu m, nla n ba ire ls baris a.
O n s e sakun winni, sakun winni, ko sibi ta ti kando, ta o ni kan m ja, sakun winni, m ja
ma ti ti papju.
Ifa leleyun yio bim p. Ifa s b...Naa, Ifa ni, Ifa ni ko l fkanbale. Ifa tun s b, o tun mnu
ba lori r lm de yii naa ni. Ifa ni m... O n j iya gan gidi, yio si gbagbe. Ifa ni o gbagbe. B
ni.
Oyku Meji 3
Tifa re ba ti fore, wn ni ko rub nb. Ifa ni yio gbagbe gbogbo ohun toju ri, yio di gbagbe
patapata. B ni, o ni:
gan lo da inu ormi sinu. lr nirmi ran sikun a dia fun Alapa n yawe, m amu eegun ja
rub nitori m, maja maja la kalapa. Alapa o ku ewu, m ku ewu, Alapa o ku ewu m ja, ero
Ipo, ero ffa, wa ba ni ni jbutu m, jbutu m, nla n ba ire ls baris a.
Ifa ni m sun br, ti gbogbo r r yio si di gbagbe.
Oyku Meji 4
Ifa ni ko l b S ango nb. Ifa ni is gun de fun eleyun. Gbogbo awn ta n ba s ta, ta n bogun, ti
ta n f j ko ni lari laiye, ta n f j ko na dlm laiye. Ifa ni ko l b S a ngo. Ifa ni S a ngo ni yio
ba s gun nb. Arabambi m ari igba ta s gun. Ifa s b. Olomi... nibifa gba ti s b nii. O ni:
Omigbo ni foju jaro. Omi dan ni foju jaro ngbt a dia fun Legbedi abu fun b. b ni wn ni
o s e, o si gbb nb, o rub. Ko p, ko jinna, Ifa wa ba ni laarin s egun, aarin s egun, nla n ba ni
ls ...
Ifa ni, ko l b S ango nb. Ifa ii... Ifa ni, Ifa na r yio la, yio si s egun. Ifa lw r, o to gbogbo...
gbogbo ohun ti n wa. Ifa n s b.
Oyku Meji 5
Ifa pe ohun ti... Ifa ni keleyii o l bfa. Ifa ll, o ni r r o loju nkan rere, Ifa ni yio to lw. Ifa
s b. Eeeh... Ifa ni rere o to lw, o ni, ibifa gba ti fi so b, to fi ni ire yio to lw. Gbogbo ohun
n ti si daalamu, yio rokun gbagbe patapata. Yio rokun gba pat...para. Wn si fi s e olori nilu ipo
kan. Ifa ni pe wn f eleyii s olori, wn fi s e olori ibi kan. Hiiin. Ti r r o dij, ti o day. Nibifa
gba ti s b. O ni:
Oguulutu r bale dun giyan giyan, a dia fun mja, eyi ti s awo re lialapa. ni mja a saidalapa

Ifa ni eleyii, o j olori. Ifa lr r, o dij, ti o day. Wn fi s e olori nibi kan. B ni, loju Oyku
Meji nifa ti s b. Oyku Meji ti s nuun. Abru Aboye.
Oyku Meji 1
If Oyku Meji is cast for someone, Ifa says that the person should make a sacrifice to avoid mass death.
Ifa also says that this person should avoid dressing in red things to prevent this from happening. (S)He
should not wear red clothing because it was red cloth that preserved its own life when Death came.
When Death wanted to kill it. Ifa says that (s)he should make a sacrifice because of death. In Oyeku
Meji, Ifa says that this person cannot be part of the impendent mass death. This is what Ifa teaches us to
say; Ifa says:
Kijipa abi ita hana hana a difa fun enlj as , abu fun Kl. Kl ru oooo, Kl tu. As to ba s e b ki
yrun.
[The Kijipa (comforter-like cloth) that does not appear to be beautiful helps us to understand the case of
Enloj as , and that of Kl. Kl made the sacrifice, Kl made an offering. The cloth that makes the
sacrifice will not be carried off to heaven (meaning premature death).]
In the beginning, every single one of the different colors of cloth were told to make a sacrifice to ward
off an impending mass death. They rejected this advice and offered no sacrifice. Red cloth was the only
one who performed the sacrifice. The sacrifice that it offered was accepted. When the predicted time
arrived Death began to kill off all of the different colored cloths systematically because they performed
no sacrifice; they made no offerings. Red cloth had sacrificed on that very same day, so Death spared
its life and did not kill red cloth. That is the reason why today we dont bury a corpse in red cloth. If a
corpse is to be buried, people will say, Ah, this cloth is red! Dont bury him/her in it! This one is red,
dont use it to bury him/her. Yes, this is the reason why we do not bury dead bodies with red cloth.
When Death arrived, he collected all of the different colored cloths and carried them off to heaven, but
he spared the life of red cloth. Red cloth started singing the praises of his Babalawos The Babalawos in
turn praised Ifa. He said, Yes this is what they predicted for me, this is what the Babalawos said:
Kijipa abi ita hana hana a difa fun enlj as , abu fun Kl. Kl ru oooo, Kl tu. As to ba s e b ki
yrun.
[The Kijipa that does not appear to be beautiful helps us to understand the case of Enloj as , and that
of Kl. Kl made the sacrifice, Kl made an offering. The cloth that makes the sacrifice will not be
carried off to heaven.]
He said, The cloth that makes the sacrifice will not be carried off to heaven
The cloth that makes the sacrifice will not be carried off to heaven
Kl made the sacrifice,
Kl made the offering
The cloth that makes the sacrifice will not be carried off to heaven
Ifa says that this person should sacrifice so that (s)he can avoid mass death, and that (s)he shouldnt
wear anything red. This is what Ifa says, if Ifa carries this message [Oyku Meji]. If Oyku Meji is cast
for someone, if Ifa should carry this message, if Ifa does not present a positive message for the person.
Ifa says this person should make a sacrifice to avoid mass death.

Oyku Meji 2
If Ifa should reveal a positive message in Oyku Meji, Ifa says that this person is desperately seeking
children. (S)He is suffering because (s)he is unable to have any. Ifa says that if (s)he offers a sacrifice,
(s)he will have a child, and that all of the suffering (s)he is experiencing as a result of childlessness will
be forgotten. This is what Ifa says. Ifa says that (s)he should use atio (palm branches) in the sacrifice
and okete (large rodents) that has not been burnt, and whose skin is still on the body. Atio is a thing that
we use... It is made up of palm stalks carved from the palm tree. When the sacrifice has been
completed, it will be placed inside the hallow of the atio. Ifa says that this person will become a nursing
mother. Yes, certainly. This is what Ifa teaches us to say. Ifa says:
Oyy s nla b loke. Wn s e bojum lom a dia fja, eyi ti s m Onibu.
[The sun is still behind the hill and they think that dawn has broken helps us to understand the case of
ja/Fish the child of the large body of water].
Fish was told to offer a sacrifice. Fish was told that when she offered the sacrifice, she should include
okete and atio in it. She was told that she would then have many, many children, to the extent that they
will not be able to count the number of her children. She did all that was asked of her. It was not long
after that that Fish became pregnant. She gave birth. She began to dance and rejoice. She praised her
Babalawos, and the Babalawos in turn praised Ifa. She said, This is what the Babalawo predicted for
me, this is what the Babalawo said to me:
Oyy s nla b loke. Wn s e bojum lom a dia fja, eyi ti s m Onibu.
[The sun is still behind the hill and they think that dawn has broken helps us to understand the case of
ja/Fish the child of the large body of water]. She did all that was asked of her. Failure to sacrifice to
Es u in a timely fashion renders the effort a waste. Not long after that, Ifa met her surrounded by
children
Sakun winni [everywhere], there is no place in the river that we do not see the children of ja (fish).
Sakun winni [everywhere], the children of fish are so numerous!
Ifa says that this person will have many children. Ifa says so. Ifa says this person should have peace of
mind. Ifa also addresses this issue of childlessness. Ifa says children... This person is enduring a great
deal of suffering, but it will all be forgotten.
Oyku Meji 3
If Ifa reveals a positive message, the person should make a sacrifice. Ifa says everything that that
person is experiencing will become forgotten completely. Yes, Ifa says:
gan lo da inu ormi sinu. lr nirmi ran sikun a dia fun Alapa n yawe, m amu eegun ja rub
nitori m, maja maja la kalapa. Alapa o ku ewu, m ku ewu, Alapa o ku ewu m ja, ero Ipo, ero
ffa, wa ba ni ni jbutu m, jbutu m, nla n ba ire ls baris a.
[The termite mound keeps its contents inside (Only you know your own issues). lr nirmi ran
sikun a dia fun Alapa (delapidated wall0, the child of he who used fish bones to sacrifice in order to
have children, maja maja is how we sing the praises of Alapa. Alapa greetings for just having a child,

greetings for just having a child (fish). People of ffa, people of Ipo (meaning everyone), come meet
me surrounded by children. Surrounded by children, this is what we receive at the feet of the King of
the Gods (Almighty God).]
Ifa says children will soon come. All of this persons suffering will become forgotten.
Oyku Meji 4
Ifa says that person should worship S ango. Ifa says victory will come for this person Everyone who is
this persons enemy, who is fighting him/her, who does want him/her to be rich, who dont want
him/her to have children. Ifa says (s)he should worship S ango. Ifa says S ango will give him/her
victory. Arambi [Name of S a ngo], the one who owns 200 bullets achieves victory. Ifa says so. This is
the way Ifa said it:
Omigbo ni foju jaro. Omi dan ni foju jaro ngbt a dia fun Legbedi abu fun b. b ni wn ni o s e , o
si gbb nb, o rub. Ko p, ko jinna, Ifa wa ba ni laarin s e gun, aarin s e gun, nla n ba ni ls ...
[Water in the forest looks like indigo dye. The water of the desert looks clearer helps us to understand
the case of Legbedi and the case of Monkey. He did everything required of him. Not long after that, Ifa
met him in the midst of victory, in the midst of victory, this is what we receive at the feet of the King of
the Gods (Almighty God).]
Ifa says (s)he should worship S ango. Ifa says, his/her road will open up, and (s)he will achieve victory.
Ifa says (s)he will acquire everything (s)he has been searching for. This is what Ifa says.
Oyku Meji 5
Ifa says that this person should worship Ifa. Ifa says that the issue at hand is something (s)he has had
his/her eye on. Ifa says (s)he will get it. Ifa says (s)he will get that good thing. This is what Ifa teaches
us to say. (S)He will acquire blessings. Everything that is causing problems for him/her, they will all be
completely forgotten. This person will be chosen for a position of authority. Ifa says, people want to put
this person in a position of authority. This persons suffering will turn into dancing and joy. This is what
Ifa teaches us to say:
Gboguulutu r bale fun diyan diyan, a dia fun mja, eyi ti s a wo re lialapa. ni mja, a saidalapa
Ifa says this person will become a leader. Ifa says his/her suffering will turn to dancing and joy. (S)he
will be chosen for a certain position. Yes, this is what Ifa says in Oyku Meji. Oyku Meji tells us this.

Iwori
Iwori Meji 1:
Eni ti a ba da Ifa Iwori Meji fun, Ifa ni tori nkankan ni eleyun s e da Ifa. O n gbiyanju lati de ipo
kan. Tabi o f l sibi kan fun r aje Ifa ni ko rub nb, ko si, ko si b lda r, ori. Ko b . Ifa
[wi] pe lda r yio t sna nb ti yio ba s gun ngba to ba debi nkan na tan. Ifa pe lda r yio ba
s gun, tw r o fi to nkan na. Ko ni rubo nb o. Ifa ti s Ifa lo s b loju Iwori Meji. Nibifa
na gba ti fi s b ni. O ni:
Iwori Meji ayipo, Iwori Meji atpo a difa fun Gdgb eyi ti n gbogun re ilu Ilebe. Wn lori r ni

o ba s e .
Ifa ni ibi ti eleyii n l, n to l s e, ori r ni o ba s e, ni o ti lhin. Tw r o fi t nkan ti n wa nb.
B ni. Godogbo nigba iwas, igbesi aiye r, ko ye. Ko ri ti a j s e, ko, ko bgbpe. O wa roo, o n
bus e gada, o nj kan, pe ah! Bo lo wn s e ba igbesi aiye n lo yio, to naa file bgbpe. Lo ba mu
eji, o mu kta, o darun, o gboko awo l. Nigba to doko awo, o ni kan y ohun wo lw kan bu.
Wn dafa fun un. Ah! Ifa s pe eleyii si f gbiyanju nipa nkankan kan. Ifa ni ko rub nb pe
lda r lo le gbeleke nb. Wn s fun Gdgb b. Wn ni bni. O ni oro oun [k]o ti ye oun
m, pe ibi ti oun wa inu ff toun wa yi, gbe odo toun wa yi. S e loun kan s e rahun, rahun,
rahun, rahun ml. O wa f gbiyanju pe toun ba ti l si oke, boya o tun le yi nkan le yi pada di.
runmila ni yio yi padaa, wn ni s e ni ko s etutu. Lo ba s etutu, gbogbo ta ni o s e, lo s e o. Pata!
b ba fin, o b lda r naa. lda r ti lhin. Lo ba, lo ba kri si oke. O kri si ibi ile gbe tju.
Ngbo deb o si gbsan, o bra, o ri ta j s e, oun naa bgbpe. Ni n ba yin awn awo r, lawn
awo naa wa n yin Ifa. O ni b babalawo toun [wi] b, babalawo toun s:
Iwori Meji ayipo, Iwori Meji atpo a lo difa fun Gdgb eyi ti n gbogun re ilu Ilebe. Wn lori r
ni o ba s e. lda mi ba n s gun, kemi no da laje. lda mi ba n s egun, kemi na donire gbogbo.
Bo si donire gbogbo nuun, bi s e n gbe odo ni n gbe oke, ibi gbogbo kan gba a ni. B ni loju Iwori
Meji. Ifa ni eleyii yio ri ti s e.
Iwori Meji 2:
Loju Iwori Meji naa tifa ba fore fun eleyii un, hmm. Ifa ni eleyii un ko s etutu nitori m. Oju
m, o n da eleyii un laamu. Wn o ri ba ti s e pelu ran lm de. As r o dm, at at na o
daa. As o doyun at o dm. Ifa ni kooo s etutu kawn mejeeji, tan ba ti le s etutu atk atiyawo
to ba ti k ati iyawo ba ti pade, Ifa ni m ni o da. Ko ni osun lb ati fun. Ifa ni plu awn
okofa yio ku, o ba, wn ba kofa j. wure ni obi ni, epo ni, wn ko j, s ugbn fun ati osun
gbd wa ninu b , tori pe awn mejeeji ni o mura wn bat ati as o si papnu. Ifa ni eleyii yio
s gun m, ti o jo ti o y fun m o. Ifa ti s b re o. O ni:
Ogan lo dari lo mu s e siki, m s mejeeji di yeye di yeye o rub fun lo ba re ni oko
rumurumu. O rub osun lo ko lo ba re lo ko kr butu kr butu a difa fun As tr ti s e m
debirin run, a bu fun At ll ti s e m dekunrin run. As ati At wn darap, wn o wa m, o
law o las e o si dm.
Wn si ni enikan gbb nb, wn rub. b wn fin, nigbo b wn fin, ta lb tan, tti as duro
da, at duro da, gbn s e, gbn mejeeji s e pap nu na ba di lm. Nan ba n j, nan ba n y, wn
o gbagbe awn awo to s efa fun nj naa. Awo naa o gbagbefa. Nan mori nan mus nu, o n s e:
O law o las e o si dm, o law o las e o si dm. As ati at, wn parap, wn o wa m, o law o
las e o si dm. O law o las, o si dm, o law o las o si dm. As ati at wn parap wn o wa
m, law o las o si dm.
Ifa ni ka wn eleyii, ko l rub dada iya m n j lyun. Wn o ri ba ti s e plu r m, Ifa ni
to ba ti s etutu, Ifa ni m de fun wn tan. Wn j, wn y fun m. Gbogbo r yio rokun
gbagbe. I b nifa s. Aboru aboye nile Ifa ti Iwori Meji s nu. Hmm. B ni.
Iwori Meji 1:
Anyone form whom Iwori Meji is cast, Ifa says that person is consulting Ifa because of something.

(S)he is trying to achieve a certain position. If (s)he wants to reach a position because of business, Ifa
says (s)he should offer a sacrifice and worship his/her ori [destiny]. Ifa says his/her destiny will be able
to guide him/her and will do something for him/her when (s)he reaches that position. Ifa says his/her
destiny will ensure that (s)he gets just what (s)he wanted. (S)he should offer a sacrifice. It is Ifa that
said so in Iwori Meji. This is how Ifa said it. Ifa says:
Iwori Meji ayipo, Iwori Meji atpo a difa fun Gdgb eyi ti n gbogun re ilu Ilebe. Wn lori r ni o ba
s e.
[Iwori Meji goes around, Iwori Meji comes around (is unpredictable) helps to illustrate the case of
Gdgb, who declared war on the town of Ilebe. They said his ori (destiny) would give him victory.
(This person wants to try something but is unsure of the outcome)]
Ifa says the place that this person is going, his/her ori [destiny] will see him/her through and will
support him/her until (s)he achieves what (s)he is searching for. Gdgb, in the time of the ancestors,
didnt know what he had to do to succeed. He was poor and couldnt live up to expectations. He
thought about it and all of a sudden came up with an idea. Ah! How can I go about my life so that I can
live up to expectations? He put two and two together and realized that Ifa could help him, so he went to
see the babalawo. When he reached the babalawos house, he asked the babalawo to examine him
immediately Ifa was consulted for him. Ha! Ifa says this person is striving for something. Ifa says he
should offer a sacrifice and that it is his destiny that can uplift him. This is what Gdgb was told.
They said it was so. He said, I just dont understand my problem. This problem will be the death of me!
Im not progressing at all, and Im at my whits end. He thought, maybe if I move up a bit, I can turn
things around runmila said things would certainly change, he said Gdgb should offer a sacrifice.
He made the offering. Everything that he was told to do, he did it. His sacrifice was acceptable, he
offered a sacrifice to his destiny as well. His destiny supported him. He was elevated and moved to a
better place. When he arrived there, he became weathly and successful. He made money and realized
his full potential. He praised the babalawos, and the babalawos in turn praised Ifa. He said, this is what
the babalawo predicted, this is what the babalawo said:
Iwori Meji ayipo, Iwori Meji atpo a lo difa fun Gdgb eyi ti n gbogun re ilu Ilebe. Wn lori r ni o
ba s e . lda mi ba n s gun, kemi no da laje. lda mi ba n s e gun, kemi no do nire gbogbo.
[Iwori Meji goes around, Iwori Meji comes around (is unpredictable) helps to illustrate the case of
Gdgb, who declared war on the town of Ilebe. They said his ori (destiny) would give him victory.
My destiny, grant me success that I may become wealthy. My destiny, grant me success that I may
receive every kind of blessing]
This is how Gdgb received every blessing. He expanded everywhere, to every place. Yes, in Iwori
Meji, Ifa says this person will be successful.
Iwori Meji 2:
In Iwori Meji if Ifa carries a positive message for that person, Ifa says this person should make an
offering because of children. Childlessness is bothering this person. They dont know what to do about
the problem of childlessness. The eggs werent fertilized, and the sperm could mot make a child. Ifa
says (s)he should prepare a sacrifice, if the two of them, both husband and wife prepare a sacrifice,
when the two of them come together next, they will be able to conceive. Osun [camwood] and fun
[kaolin chalk] should be in the sacrifice. Ifa says they should be in the sacrifice with the other normal
sacrifices for Ifa that remain, (s)he should sacrifice to Ifa. They should use a goat, kola nuts, red palm

oil, but Osun and fun must be in the sacrifice because the two of them will combine like like how the
sperm and eggs will. Ifa says they will overcome childlessness and dance and rejoicing as a result. Ifa
says so. Ifa says:
Ogan lo dari lo mu s e siki, m s mejeeji di yeye di yeye o rub fun lo ba re ni oko rumurumu. O
rub osun lo ko lo ba re lo ko kr butu kr butu a difa fun As tr ti s e m debirin run, a bu fun
At ll ti s e m dekunrin run. As ati At wn darap, wn o wa m, o law o las e o si dm.
They were told to offer a sacrifice, and they did so. Their sacrifice was acceptable. When their sacrifice
was accepted, after they had finished, As stayed, At stayed. Thats how the two of them came
together, they became parents. They danced and rejoiced and were happy. They didnt forget the
babalawo who performed the work of Ifa at the beginning. The babalawo also didnt forget Ifa. They
began to sing and recite praises.
O law o las e o si dm, o law o las e o si dm. As ati at, wn parap, wn o wa m, o law o
las e o si dm. O law o las, o si dm, o law o las o si dm. As ati at wn parap wn wa o
m, law o las o si dm.
[It grew hands, it grew feet, it became a child, it grew hands, it grew feet, it became a child. Egg and
Sperm came together and didnt return, it grew hands, it grew feet, it became a child. It grew hands, it
grew feet, it became a child, it grew hands, it grew feet, it became a child. Egg and Sperm came
together and didnt return, it grew hands, it grew feet, it became a child.]
Ifa says they should offer a sacrifice. The woman will become pregnant. They dont know what to do
about their trouble with children. Ifa says when they offer the sacrifice, the child is as good as born. All
of their troubles will be forgotten. This is what Ifa says, what Iwori Meji says. Yes.

Odi
Odi Meji 1:
Eni ti Odi Meji ba da jade si, tifa re ba gbe e, Ifa ni keleyii o s etutu. Aarin ta lo wa. Itum tifa
ba gbe e ni wipe, tifa [k]o fore nb, Ifa ni ko s etutu. O laarin ta lo wa. Ifa ni yio si s gun. Ifa ni
bo ti wul kan maa sasi to, kan [s pe awn o] pa kadara r da, Ifa ni ko l dim Ifa. To ba j m
babalawo ni, kokoko kfa, ko si bfa, ko tfa. Ifa ni iyun ni yio ma ba s gun nb. Ti i ba si
s e ko sunm babalawo. Ifa ni, Ifa pe oun o gba eleyun l lw eni ibi. Iba j obinrin ni, iba j
kunrin ni, ko sunm babalawo. Gbogbo iya ti n j yio rokun gbagbe loju Odi Meji. Ifa ni wn
[k]o f m dina m wn o f j [ko] onilari. Ifa lo, lo pe oun lo n o bn gbaal. Babalawo ni eleyun
ni, ko l s e, ti o ba j kunrin. Ti o ba j obinrin ko l f babalawo nb. To ba j obinrin ni. Ifa ni
ko l f babalawo ni, nigba naa no to le ro ni lrun. Ti [k]o ba f babalawo, to n l bomi. Ifa ni ir
ni. Bo ti n l naa ni yio ma b. Wn [o] ma da lamuu ni. S u
gbn to ba ti f babalawo, gbogbo oke
is oro o dile. Ta ba si j okunrin ni, to ba ti l kfa, to s e, toto joko tifa, Ifa lr r, yio s gun
bo ti wul kan ma pori r laida to. Yio s gun wn. Nibi Ifa gba tifa fi s b ni. Ifa na s pe:
A dn d d, a dn d d a difa fun Eji Odi ti o ma gbrun di, tifa o ma gbe ile aiye tu. O ni bi
ba ri ki gbe mi l, aye Esuru ko iwdo. O ni bi ba ri ki gbe mi l, aye Emin wl. O ni bi
ba ri ki gbe mi l, eew oris a kan ti ni. Epo ta ba fi dinkin, kii w ikin ninu.
Itum r ni to ni epo ta fi dinkin kii w ikin ninu pe, gbogbo asasi o ba n sa si eleyii to ba ti le

dimfa, ko lekoko ni ran. To ba si jobinrin ni, is gun de. To ba jkunrin ni, yioyioti o
lobinrin tl yio lobinrin. Gbogbo ohun ti [k]o ni, ni yio ni. Loju Odi Meji Ifa s b.
Odi Meji 2:
Ti ni Ifa na tun s fun eleyii ni Odi Meji ta ba jokunrin lo dafa yii, Ifa ni iya obinrin n j. Ko
niyawo, ko niyawo. Iya obinrin n j. Ko leni ti o ma toju . Ifa ni ko s etutu ko rub nb. Yio ri
iyawo ti o n ba lj mu o si ri ti o j ti ni Eledumare, o taari si. Ni tifa s nu. B ni. Ibi tan gba
tifa fi j s b re o. O ni:
Funfun ni iyi yin, gun gagara ni iyi run, omu s iki s iki o ni iyi obinrin a dia fun Eji Odi ti n
mnuju s e rahun aya, ti n fi njjum kow b itan. b ni wn ni ko s e nb, o si gbb nb, o
rub. Riru b ni fi ti n gbe ni, ero Ipo, ero ffa, wa ba ni ni jbutu aya, jbutu aya ni a an ba
ni ls baris a.
Ifa ni j Ifa ni..ohun ti o s e ti o ti s e fun eleyii un, ko rub nb. Gbogbo ohun ti n pa lekun
iyawo ti lorire, yio ri i. Ifa lo s bahun lodu Odi Meji.
Odi Meji 3:
Ifa ni s e, lodu Odi Meji naa tifa ba fore, Ifa ni keleyii o rub nitori aje. Ko rub nitori is r, yio
raje nb. To ba ti le rub, ta adura r ba ti gba, ko ma dak adura o. Ifa ni to ba fi owo kekere
br is , yio si dolowo nla, ibi tadura r o gba de. Loju Odi Meji. Ifa na s pe, o ni:
Roboto la pile awn, to ba doke tan, yio gbodo, yio gbl, yio gba ikoko baba sasun awn lo difa
fun Aksan, awo oludaja tori ba san ni n s e la daja rere. ja rere ma ma re o bo ri a ba san ni s e
la daja rere.
Ifa lori o san eleyii un, ko tun b ori r nib. Ifa niIfa ni la r de is r o si duro daa. Ifa ni is
eleyii un o ni duro daa to, ko rub nb si is r o duro daa, ko si b ori r, lda r. Ifa ni lda r
o ti lhin, o si ni lari. Ifa na s b, abru abye, loju Odi Meji.
Odi Meji 1:
For anyone for whom Odi Meji is cast, if his/her Ifa carries this message, Ifa says this person should
make an offering. (S)he is in the midst of enemies. If Ifa reveals it, and it is not good news, Ifa says
(s)he should make an offering. Ifa says (s)he is surrounded by enemies, but will achieve victory. No
matter how they attack him/her, and they say they will overturn his/her destiny, Ifa says (s)he should
hold onto Ifa. If (s)he is a child of a babalawo, study Ifa, offer sacrifices to Ifa, and get initiated into Ifa.
Ifa says those steps will always lead to victory. But if (s)he isnt a child of a babalawo, (s)he should
stay close to the babalawo. Ifa says it will deliver that person from the hands of his/her enemies. If it is
a woman, or if it is a man, if (s)he stays close to the babalawo. All of the suffering that is causing him
trouble will become forgotten in Odi Meji. Ifa says his/her enemies dont want him to be successful in
life. Ifa says it will be the one to deliver that person, that this very person is a babalawo. He should do
it if it is a man. If it is a woman however, she should marry a babalawo. It is then that she will
experience comfort. If she does not marry a babalawo, if she goes another way, Ifa says it is not true.
She will return the way she left [empty handed]. They will cause her to suffer. But if she marries a
babalawo, her looming troubles will disappear. If it is a man, if he studies Ifa, if he dedicates himself to
Ifa, Ifa says he will overcome his troubles no matter what kind of evil his enemies should tray to work
against him, he will overcome them. This is how Ifa explained it:

A dn d d, a dn d d a difa fun Eji Odi ti o ma gbrun di, tifa o ma gbe ile aiye tu. O ni bi ba ri
ki gbe mi l, aye Esuru ko iwdo. O ni bi ba ri ki gbe mi l, aye Emin wl. O ni bi ba ri ki gbe
mi l, eew oris a kan ti ni. Epo ta ba fi dinkin, kii w ikin ninu.
[A dn d d, a dn d d helps us to understand the case of Eji Odi who hides the message in Heaven
and Ifa who reveals it on earth. He said, no matter you say about me, the place of Esuru (a type of hard
yam) is not in the mortar. He said, no matter you say about me, the place of Emin (a hard type of seed)
is not on the grinding stone. He said, no matter you say about me, it is a taboo of the gods. The palm oil
used to fry palm kernels will never come through their shells. (No matter what you may say or do, you
cannot harm me)]
The meaning of The palm oil used to fry palm kernels will never come through their shells is the evil
people are working against this person cannot affect him/her if (s)he devotes him/herself to Ifa. Ifa it is
a woman, victory has arrived. If it is a man who didnt have a wife before, he will have one. Anything
he didnt have, he will come to possess. Ifa says so through Odi Meji
Odi Meji 2:
Ifa also says in Odi Meji, if it is cast for a man, Ifa says he is consulting Ifa because he lacks a woman.
He doesnt have a wife. He is lacking a wife. He does not have anyone to take care of him. Ifa says he
should offer a sacrifice and make an offering. He will find a wife who suits him well, he will find a
wife of his own, one God will bring to him. Yes, this is how Ifa explained it:
Funfun ni iyi yin, gun gagara ni iyi run, omu s i ki s i ki o ni iyi obinrin a dia fun Eji Odi ti n mnuju
s e rahun aya, ti n fi njjum kow b itan. b ni wn ni ko s e nb, o si gbb nb, o rub. Riru b
ni fi ti n gbe ni, ero Ipo, ero ffa, wa ba ni ni jbutu aya, jbutu aya ni a an ba ni ls baris a.
[Their whiteness is the pride of teeth, straightness and elegance is the pride of a neck, a large bust is the
pride of a woman, helps us to understand the case of Eji Odi who was struggling with his lack of a
wife, who had no one to hold. He did everything that was asked of him. People of po, people of ffa,
come see me enjoying the blessing of a wife. The blessing of a wife is what we receive at the feet of the
King of the gods.]
Ifa says it will take care of the issue for him and he should offer a sacrifice. Everything that is causing
this person to weep, that he doesnt have, he will have it. Ifa says so in Odu Odi Meji.
Odi Meji 3:
In odu Odi Meji if Ifa carries a positive message, Ifa says this person should offer a sacrifice for money.
(S)he should offer a sacrifice because of his work, and (s)he will gain money. If (s)he offers a sacrifice
and his/her prayers are answered, (s)he should not cease praying. Ifa says that if (s)he sets a small
amount of money aside, (s)he will become very rich as a result and his/her prayers will be answered. In
odu Odi Meji Ifa says:
Roboto la pile awn, to ba doke tan, yio gbodo, yio gbl, yio gba ikoko baba sasun awn lo difa fun
Aksan, awo oludaja tori ba san ni n s e la daja rere. ja rere ma ma re o bori a ba san ni s e la daja
rere.

[One builds the cage of a monitor lizard to the appropriate size so that when it is finished, it will hold
the mortar, it will hold the grindstone, it will hold the large jar (ikoko) that is the father of pots, relates
to the case of Aksan (an y market). When your destiny (ori) favors you, you start a profitable
business. Good business, ]
Ifa says this persons destiny [ori] favors him/her and (s)he should worship it. Ifa says his/hear wealth
is coming and will be well-established. Ifa says this persons work is well-established and (s)he should
offer a sacrifice so that it will be. (S)He should also worship his/her destiny [ori]. Ifa says his/her
destiny will support him/her and (s)he will become wealthy. Ifa says so in odu Odi Meji.

Iroso
Irosun Meji 1:
Eni ti Ifa Irosun Meji to ba jade si, ta ba da fun eniyan, Ifa ni keleyii un o rub o nitori iku, kemi
r o le baa gun. Ifa ni ko bfa fun un, ko fgd agbagba, ko fi bfa fun un. Ifa loun gba eleyii un
kale lw iku. Oun o gbale lw aarun, oun gbale lw ofo, lodu eni ti iru Ifa Irosun Meji ba
jade si Ifa ba gbe e. Ifa na ni ko rub nitori emi gigun. B ni ibi tifa gba tifa fi s b ni o:
Irosun Meji owo oloko o to na a dia fun runmila baba fi gd agbagba gbm r kale lwku.
Ifa ni gbigbani o gba mi o, gd agbagba kii gboloko ti. runmila gbigba ni o gba mi.
Ifa na s b lodu Irosun Meji. Ti Irosun Meji ba jade bayii, Ifa na s b, pe keleyii o rub nitori
iku ni o. Eni Irosun Meji ba ti jade si, Ifa lemi re o si gun. Wn ni, nigba trunmila, o sun nij
na, lo ba ri nkan apr, o lala. Lo ba ke si awn awo j, gbe ki wn dafa fun oun. Nan ba dafa,
wn ni, Ah, Baba! rub nitori iku la wn wo ni okan yi. Ifa ni k fi gd agbagba k fi.. kk
fgd agbagba ni gunyan. Toto di eku ja si, ti b Ifa. Ifa na pe oun gba eleyii un kale lw
iku. Oun o gbale l. Bo s e rub nu un. Ogun ba s e, b ni Irosun Meji s b.
Irosun Meji 2:
Lodu Irosun Meji, eni tIfa naa ba toun jade si, Ifa ni is teleyii un s e ko rere nb, ko jere. Is r
o l siwaju. Is o l dede. Gbogbo nkan polukurumusu ma lw. Ifa ni ko, ko bgbpe. Ifa ni
eleyii un o bgbpe. Bo ba gbawin ja, ko ni rowo r san, ko ni roju owo de ibi pe o ri, yio rire
nb. S ugbn Ifa ni teleyii un to ba ti rub, ogun agbana, lo kuro nwaju , yio ri ita js, yio rowo
na, to nolowo, to jo, ti o yo, j pe abadi olowo si. Ti o dolowo gan. Suddenly la ba di olowo si. Ti
ti o ni gbagbe towo na wa gba kal. Bi loju Irosun Meji o. Bi to gba to fi s b ni o:
Ada nko ada roko, ada nko, a da rodo, ada wa mo foro a dia fun lk Idanre eyi ti o lr kj
ale o to l. Ifa ma m j kr ale temi o lmi. Ifa ma j kr al tmi Ifarinwale Ogundiran, ma j
[ki] o lmi ti n o lowo lw.
Na ba ni, lk Idanre, k ni mama yi maa n su. Ilu kan ni nj Idanre ni Naijiriya nbii. So
mama yi, to ba ba l gbawin igbado to fi n s e k, yio s fun igbado pe, nigboun ba s e k yi tan
o, toun ba ta a tan, loun o wa fun un lw o. Nigbo o ba tk tan, ko tun ni roju owo san fun
onigbado, s e eni ti [k]o rowo san fun igbado ni o rowo jun, ni o rowo bgbpe. Ah! Titititi, o sa n
j gbese kakiri . Bo yd gba nigbbo ti yio gbawin ld eleyii. Nigbo to ba ti ya oju oti yio tun
l bi mi[iran] ko ni rowo san, yio tun l O war r yio ba ni bo lr oun wa s e wa n ri yii.
Lo ba meji kta, o darunun, lo ba gboko awo l. Lo ba l dafa, awn babalawo ni ko rub.

Gbogbo ohun toju r n ri yi yio s gun r, ti o si di eni ti o lowo lw. Abadi gan ni o lowo si towo
naa ba kal.
Ah! Gbogbo ohun ti o sa yanan lb, pe ko ru, o liyle mrin, o ni giripo ooko nb, o lwur n
lb. O s a s e gbogbo ohun tan ni [ki] o s e Nigba ti wn s e etutu fun tan awn babalawo wa
s efa fun un, wn ni, owo Ifa o, da o, ko sanwo Ifa o. Wn o sye kan, s ugbn kan ni ko sanwo
Ifa. O ni, ah, oun [k]o ti ri owo. Awn babalawo sa n l sinin lowo. Oun [k]o ti n jere ninu ja
toun ta, oun o rere nb, wn ni o da. A n l oko awo, ka wn to dari de, ko ti wa owo wn il o. O
loun o ti wal. Nan ni ah, iw lk Idanre, s e bo ni o [k]o jere, ni o ti n, s e bi o rub, b r fin.
O ni oun [k]o ti rere nb ni, s ugbn oun wa owo yin l nigba t ba fi de. Na babalawo ba l, nigba
[awn] babalawo tan fi dari de lhin os u mta, lko Idanre ti lowo. O ti di eni ti titi n fi
aran, as aran ti n fi s e ipele. Ah! Nan pe as aran lo, lo gba yu lati j to, to lowo lori, as olowo
ni. Olowo ni w. O ti fi s e ipele... Yio fapoti joko le knka lgb o ogiri bayii. Eni ti n s e agbn
k kan ti o ta tl, o ti n s e, basket bi mwa. k, agbn kan bi mwa, o ti n s e, ti n ta tan. Ah!
Bawo s e de bayii lo si rowo wn san o si fun wn lowo. Na[wn] babalawo ni, babalawo toun [wi]
b, babalawo toun s:
Ada nko a da roko, ada nko, ada rodo, ada wa mo foro a dia fun lko Idanre eyi ti o lr kj
ale o to l. Ifa ma m j kr ale tmi o l mi.
O n s lk Idanre s e bo o lo jere,
lk Idanre s e bo o lo jere.
O rub, o fin, o faran s e ipele, a wa fapoti joko ni knka, lgb ogiri,
lk Idanre s e bo o lo jere,
wn s e lk Idanre, s e bo o lo jere ni.
Ah, o ni ngba toun o ri owo yii na lo san yii. Ifa ni labadi nire eleyii un o de ti o si ni lari nb.
Lodu Irosun Meji o. Ifa ni keleyii o rub o la da nb o, Ifa ni yio la o. Irosun Meji lo s bahun.
Irosun Meji 1:
Anyone for whom Irosun Meji is cast, Ifa says that person should offer a sacrifice because of death so
(s)he may have a long life. Ifa says (s)he should worship Ifa. (S)He should use plantain in a sacrifice to
Ifa. Ifa says it will deliver him/her from death. Ifa will deliver him/her from disease and loss if Irosun
Meji comes up. Ifa says (s)he should offer a sacrifice to ensure long life. This is how Ifa explained it:
Irosun Meji owo oloko o to na a dia fun runmila baba fi gd agbagba gbm r kale lwku. Ifa ni
gbigbani o gba mi o, gd agbagba kii gboloko ti. runmila gbigba ni o gba mi.
[Irosun Meji the money of the farmer is not enough explains the case of runmila, who used plantains
to deliver his child from the hands of Death. Ifa, please deliver me, plantains will never fail the farmer.
runmila] please deliver me.
This is what Ifa says in Irosun Meji. If Irosun Meji is cast, Ifa says this person should offer a sacrifice
because of death. Ifa says whoever has Irosun Meji cast for him/her can have a long life. We are told
that when runmila was sleeping one day, he had a dream. He called together the babalawo to consult
Ifa. They consulted Ifa and said, Baba! The dream means that you should offer a sacrifice because of
death? Ifa says you should use plantains in the sacrifice. You should also use fish and rats to worship
Ifa. Ifa says it will deliver this person from the hands of Death. That is how the sacrifice should be
performed. The conflict was overcome. This is what Irosun Meji says.

Irosun Meji 2:
In Irosun Meji, for anyone that Irosun Meji is cast, Ifa says that person is not having economic success.
His/her business is not moving forward. Work is not going well. Everything is falling apart fo him/her.
Ifa says (s)he is not living up to expectations. If (s)he tries to do business on credit, (s)he cant make
enough money to pay off the debt, (s)he wont even make enough money to break even. But Ifa says if
that person offers a sacrifice, the fight with poverty will be overcome, (s)he will begin to make
progress, make money, and become rich. (S)he will become very rich. (S)he will become so rich that
(s)he will dance and rejoice. (S)he will become rich in an astonishing fashion. It will happen suddenly,
and (s)he will forget his/her problems when the money delivers him/her This is how Ifa explained it:
Ada nko a da roko, a da nko, a da rodo, ada wa mo foro a dia fun lk Idanre eyi ti o lr kj ale o to
l. Ifa ma m j kr ale temi o l mi. Ifa ma j kr al tmi Ifarinwale Ogundiran, ma j [ki] o l nti o
lowo lw.
[Where is cutlass? It has gone to the farm. Where is cutlass? It has gone to the river. Ada wa mo foro
helps us to understand the case of the k (corn pap) seller of Idanre who was destined to have a
success in the latter part of her life. Ifa dont allow the latter part of my life to be hard. Ifa dont allow
me (Ifarinwale Ogundiran) to be poor in the twilight of my life]
It is said that this lk Idanre, she used to package and sell k [corn pap]. Idanre is a town in Nigeria.
So this woman when she bought corn on credit to make k, she would tell the owner of the corn,
When Im done preparing the k and I have finished selling it, I will pay you back. When she had
finished selling k, she hadnt made enough money to repay the owner of the corn. Can a person who
cant pay her debt to her creditors find money to buy food? Can she live up to her potential? Ah! She
was building up debt everywhere. This is how she would do it, she would borrow corn on credit from
this person. Then she would be too ashamed to come back to him/her and would run off to borrow from
someone else. She wondered, how did my problem become this serious? She put two and two
together and went to consult a babalawo. The babalawos cat Ifa for her, the babalawos said she should
offer a sacrifice. They said everything that she is experiencing, she will overcome and become a very
rich person indeed. She will become rich in a very curious way, and her money will last her a lifetime.
Ah! Everything that Ifa prescribed for the sacrifice, 4 pigeons, a large he-goat, and a she-goat, she
offered them as a sacrifice. When they [the babalawos] had finished their work, they said, Where is
our money? Please you must pay a fee for out services. They didnt demand a price, but they said she
should offer them something. She said, Ah! I dont have any money. The babalawos continued to ask
for payment. She hadnt made any profit from the k that she had been selling. They said, Ok. We are
going off to do the work of Ifa. Before we come back, have our money ready! She said she didnt have
the money ready. They said, Ah! See this woman, you say you dont have money. Wasnt you sacrifice
offered, and wasnt it accepted? She said, I havent made any money, but I will have your money
ready by the time you return. Then the babalawos left, and when they came back after 3 months, lko
Idanre had become rich! She had the most expensive clothes made out of very rich material. Ah! They
said ??? these are the clothes of a rich person. Rich people are the ones who wear them. She used the
fabric to make costly clothing. She posed elegantly on a stool next to the wall like this. Someone who
striggled to sell one bascket of k before, she is selling ten basckets now. Even with ten baskets, she
would run out of k to sell. Ah! This is how she came into the money she used to pay them. The
babalawos said, it is as the babalawos said, it is as the babalawos predicted:
Ada nko a da roko, ada nko, ada rodo, ada wa mo foro a dia fun lko Idanre eyi ti o lr kj ale o to

l. Ifa ma m j kr ale tmi o l mi.

[Where is cutlass? It has gone to the farm. Where is cutlass? It has gone to the river. Ada wa mo foro
helps us to understand the case of the k seller of Idanre who was destined to have a success in the
latter part of her life. Ifa dont allow the latter part of my life to be hard.]
They sang, lk Idanre how did you make all of this money?
lk Idanre how did you make all of this money?
She offered a sacrifice, it was accepted, she used expensive cloth to make fancy clothing, she posed
elegantly on a stool next to the wall.
lk Idanre how did you make all of this money?
lk Idanre how did you make all of this money?
Ah! She said, when she made this money, she repaid her debt. Ifa says this persons blessings will come
in a very curious way and (s)he will become rich in Odu Irosun Meji. Ifa says this person should offer a
sacrifice, for the sign that is cast here. Ifa says (s)he will be successful. Irosun Meji says so.

Iroso Ogbe
Irosun-Agbe 1:
Ifa yi ta da sil Ifa yi s fun eleyii wi pe, ko s ra o ko ma s e kanjua, ko ma ba ti ib ri wahala o,
ko ma s kanjua. Nkan ti o le s e, ko ma s pe, oun o s e, yio tib ri wahala o. A bi pe lagbaja s e
nkankankan, mi na fe s e. Wahala ni o ri o. Yio tib ri. Ko s ra, ko rub. Ko ma ba tib ri
wahala. Ifa na s b. Ifa ni keleyii o si rub nigba nkan ire r o ba de, ko le ba rmi lo. Ifa na s
b. Nkan re naa, o le j oye ile baba wn na pe ko wa j, s ugbn to ba ti rub, yio le jgbo, yio
jat. Tmi r o gun nb. Tiku o ni pa a, tiku o ni tete pa a. S u
gbn teleyii o ba rub, ti o mura
sadura, ko ma wul garun pe ounn s e nkankan re o, ti o ba garun si yio f mi ara r s ofo ni. Ti o
ba ti le kun fun adura daadaa, Ifa na s b fun eleyii. Nibi Ifa na ti gba ti fi s b ni o. O ni:
Idawo lna, Idawo ni papa, a dia fun Gunugun eyi ti s m olore. Idawo lna, Idawo ni papa a
dia fun Elulu eyi ti s m olore.
Wn ni ki awn mejeji o rub, m Olore kan naa ni awn mejeji. Tgbn taburo ni wn. Elulu
lagba, Igun, aburo ni. Wn ni ki awn mejeji o rub o, nitori j iwaju o, nigba ire ile wn o ba
de o. Kan le ba rmi lo. Kan ma si s okanjua o. Ti nkan o ba t si wn, ki wn ma pe awn l t si.
Tan ba fagidi gba nti o y ki wn o gba, nkan na ti kii s e awn ni nkan naa t si, abuku ni eleyii
un o kan ti ib b. Ifa s fun wn ni j naa lohun. Elulu k, ko rub, o gb riru, o ru. O gb riru,
ko rub. O gb ko tu, ko tu. Oun pe awo leke, oun pe Es u lole. O wa un wo run yanyanyan bi pe
ile o ni s u m. Ni n pe oun, b kini ko o ru. O f gba kan j lw ni. Igun gb ni ti o. O ma ru.
Igun gb, o ru. b r si fin.
Nigba ti o di j kan, ire kan wa de si agbo ile wn nb ni adugbo wn. O wa j inu ile baba ti
wn ni oye na kan. Wn pe wn nilu pe, oye to wa ni adugbo yi o, wa j o. Nigba [ti] ara adugbo
naa o jokoo, wn ni inu ile ibi bayii lokan, inu ile ibi ti o si kan Igun ati Elulu lo t si nib. Elulu si
ni agba inu ile naa. Bi Elulu s e garun nu, o pe, nigba ti oun ti j agba, oun naa oun o j. Igun ko
ba ja iyan. Ni wn a ba f Elulu j. Ni Elulu ba dba, ni wn toju aafin fun un, logunwa. Wn s e
n toju , ohun ti o j, ti o mu, ko wn. O wa di j kan, ni o ba ri labalaba butterfly ti n f laarin
gun. Ni o ni, Ah! b ni n l yii. b ni n l yii. Awn mwa ni Kabiysiiii, ko tun ni tlrun

plu ibi ti wa yii. N titi wa n f na ni b, wa l mu... Ah! O n pa arowa fun un, ko gba. Bo s e
f jade ni afin nu. To ni ko pe labalaba ninu gun sile k las . Ib lo par si. kanjua si pa nu.
Nigba ti o fw rub tl, ko fw sar fun b ni o j mi re lo gun l ju lori oye. Na ba ni o da o.
Bi nkan s e ri o, igba ti wn pari ituf r tan. Ta sin tan, aburo r toun rub ni j kini, ba si
panup, ah! J ka fi aburo r s e. Idi nu tan fi maa n s pe ori to ma s upo ko ni j ki lkunun ko
ye. Ba si mu Igun nu. Igun ba j ba ti, lo ba y . Ni awn eniyan lo fran r. Ilu tuba [o] tus e,
ni gbogbo si yin. Lr ti naa gun loko. Ni o ba yin awn awo ta n dafa fun un ni j kini. Ni
awn awo wa n yinfa. O ni b babalawo toun [wi] b, babalawo toun s:
Idawo lna, Idawo ni papa, a dia fun gunugun eyi ti s m olore, abufun Elulu eyi ti s m olore.
b ni wn ni ko s e, Igun nikan lo gbe b nb to rub. ru po, ru ffa, yin a wa wofa awo
ki bi ti n s . Oun s e wa wofa awo ki bi ti n s , wofa awo ki bi ti n s . ru po, ru ffa, wa
wofa awo ki bi ti n s .
Ifa ni ki eleyii ba rub, nkanle wn kan, wn rokan, mi r o si gun nb, lo rmi lo. Ifa naa r tun
k ni lk pe, eni to nifa re ta dafa a fun un, ko ma s kanjua, ko ma s kanjua o. N ti o ba t si,
ko ma pe l t si, ko ma fa gidigba o. To ba fa gidigba Ti o ba fa gidigba nkan naa, mi r o le
gun nb. Tifa naa s nu loju Irosun-Agbe o.
Irosun Agbe 2:
Ifa yi si n k ni lk loju Irosun-Agbe hmm. Ifa ni eleyii, o ni obinrin kan. Bo si s e ff ni tan ba
si f ara wn tan de nule, Ifa ni obinrin naa o k kale, wn si tu wa fobinrin na bb, obinrin naa
poun gba oun pada. Tkunrin maa pe, oun o gba a o! Tori pe a awn to laiye na f da gba
pada. O si wulo fun wn ld r, wn si wulo fun kunrin naa. O ba kadara r mu. Ire ni o Ko
ma poun o gba. Ifa ni is gun wa nb. Ko ma poun o gba o, o ba iraw r mu o. To ba wa taku
poun o gba, tobinrin naa ba si b to l, ire r b ma lw nu o. Ifa ni keleyii o gba pada. Bi
obinrin naa ba ni, Ifa ni ko na pada, ko pada si k to kur , ki irrun o le ba ba o. Ifa na s b.
O ni:
Ohun to s e bale ile ti fi n y agbada igi, ohun lo s e iyale ile ti fi n di gbaja Ijokun dan giri giri.
Awn lo s e fa fun Biojla m lfin, a difa fun Agbe Dudu Imim, eyi tan ni yio gba Bioj m
lfin. b ni wn ni o s e, o si gb b nb, o rub. Ko p, ko jinna, Ifa wa ba ni laarin is gun,
aarin is gun n la ba ni ls baris a.
Ifa ni iyawo eleyii toto l si ti o kle, Ifa ni ko l gba a pada. Ifa ni ire r lo to joko dada.
Abru Aboye o
Irosun-Agbe 1:
This Ifa that has been cast says that this person should be careful not to be greedy in order to avoid
trouble. The person shouldnt be greedy. This person should not say that (s)he will do things that (s)he
cannot do. (S)he will create trouble in so doing. (S)he might say, So and so is doing something, I too
want to do that thing. (S)he will meet trouble there. (S)he should be careful and offer a sacrifice so
that (s)he does meet trouble. This is what Ifa says. Ifa says that this person should also offer a sacrifice
so that when a blessing comes, (s)he may live long enough to enjoy the blessing. Ifa says so. The
blessing, it could be a title from his/her fathers house that they want him/her to occupy, but (s)he must
offer a sacrifice to be able to reach that position and enjoy a long life. In so doing, Death will not kill
him/her, so (s)he doesnt die prematurely. But if this person does not offer a sacrifice, and isnt fervent

in prayer, (s)he shouldnt even bother trying to accomplish anything. If (s)he should try, (s)he will
waste his/her own life... Ifa says so for this person. This is the way Ifa explained it:
Idawo lna, Idawo ni papa, a dia fun Gunugun eyi ti s m olore. Idawo lna, Idawo ni papa a dia fun
Elulu eyi ti s m olore.
[Idawo can show the way, or not at all. Its value depends on the person who is using it. This helps us to
understand the case of Vulture, the son of Olore. Idawo can show the way, or not at all. Its value
depends on the person who is using it. This helps us to understand the case of Elulu, the child of
Olore.]
The two of them were told to offer a sacrifice. they were both the children of Olore. Elulu was the
elder, Vulture the younger. Both of them were told to offer a sacrifice because of a coming day when
their blessings would arrive, so that they might live a long time. They were told not to be greedy. If
something does not belong to them, they should not say that they are the owners. If they want to take
something that they should not have by force, that thing that doesnt belong to them, this will result in
disgrace. Ifa told them the very same day. Elulu rejected the advice, he didnt offer the sacrifice. He
understood, but didnt offer the sacrifice, he didnt prepare the offering. He called the Babalawo a liar,
he called Es u a thief. He looked up at the sky as if it were never to become dark again [he was overly
confident and sure of himself]. He said, hah, which sacrifice do I need to make. You are just trying to
rip me off. Vulture, understood his role better. He offered the sacrifice. His sacrifice was acceptable.
Then the prescribed day came, and a blessing came to their house, to their neighborhood. A title had
become available inside their fathers household. The people of the town said, the title that is in this
neighborhood, come take it for us. When the people held a meeting they decided that Vulture and Elulu
were the rightful holders of the title. Elulu was the eldest in the house. Elulu jumped on the opportunity
and said the title belonged to him because he was the eldest. Vulture didnt want to start a fight, so he
let his brother have it. They took Elulu and made him the title-holder. When Elulu became the chief, the
people took care of the palace for him. They gave him everything he wanted to eat or drink. Then one
day, he saw a butterfly flying in the middle of some thorn bushes. He said, Ah! A fine meal is passing
by there. His courtiers said, Chief, cant you be happy with what you have before you? He said, That
thing flying there is a great meal, come lets catch it. Ah! They offered him good advice, but he didnt
take it. Then he flew out of the palace. He chased after the butterfly and his clothes got entangled in the
thorns. That is where he died. Greed killed him. When he had the chance to offer the sacrifice before, if
he had done it, he would have had a long life and kept the title for a long time. They said, alright the
way things are now, when they finished announcing his death, when they finished burying him, his
younger brother, the one who offered the sacrifice at the beginning, they unanimously decided, Ah!
Lets make the younger brother the chief. This is why we say, the person who will benefit from the
inheritance wont allow a dying person to get well again. They took Vulture and made him the new
chief, and he was well-received. Everyone liked him. The town experienced peace and prosperity and
everything worked as it should in the town. His rulings were just and accurate. He praised the
Babalawos who did Ifa divination for him at the beginning. The Babalawos in turn praised Ifa. He said,
This is what the Babalawo predicted for me. This is what the Babalawo said to me:
Idawo lna, Idawo ni papa, a dia fun gunugun eyi ti s m olore, abufun Elulu eyi ti s m olore. b
ni wn ni ko s e , Igun nikan lo gbe b nb to rub. ru po, ru ffa, yin a wa wofa awo ki bi ti n
s . Oun s e wa wofa awo ki bi ti n s , wofa awo ki bi ti n s . ru po, ru ffa, wa wofa awo ki bi
ti n s .

[Idawo can show the way, or not at all. Its value depends on the person who is using it. This helps us to
understand the case of Vulture, the son of Olore. This helps us to understand the case of Elulu, the son
of Olore. The sacrifice that was prescribed, Vulture was the only one who prepared it. People of po,
people of ffa (everyone) come see how what the priest said has come to pass. He said, come see how
what the priest said has come to pass, come see how what the priest said has come to pass. People of
po, people of ffa (everyone) come see how what the priest said has come to pass.]
Ifa says this person should offer a sacrifice. Something in his/her house, (s)he will be considered for it,
and (s)he will lead a full, long life. The same Odu Ifa also teaches us a lesson that for any person for
whom Ifa gives this message, (s)he should not be greedy. If something doesnt belong to that person,
(s)he should not try to take it by force. If (s)he tries to take it by force, his/her life will be cut short.
This is what Ifa says in Irosun-Agbe.
Irosun Agbe 2:
Ifa also teaches another lesson in Irosun-Agbe. Ifa says that this person has a wife. Maybe he was about
to marry her. If they get married, Ifa says that the woman will desert him, but they [perhaps her family
or friends] will bring her back begging for forgiveness and will want him to take her back. The man
shouldnt say he wont accept her back! Because powerful spiritual forces want him to take her back.
She will be useful to them in his household. It will be useful for the man as well. It suits his destiny. It
is a blessing. He shouldnt say he wont take her back. Ifa says victory is there. He should not say he
will not take her back. It suits his star [destiny/fate]. If he refuses to accept her back, and the woman
happens to leave, his blessings will slip through his fingers. Ifa says that man should take her back. If
the person is a woman, Ifa says that she should go back to her husband, whom she has left, so that she
will be able to find comfort. That is what Ifa says. It says:
O n to s e ba lele ti fi n yo agba da igi, o n lo s e iya lele ti fi n gba ja ijokun dan bi giri giri awn lo
s efa fun bi o j la m lfin, a difa fun agbe dudu im im, eyi tan ni yio gba bi o j m lfin. b
ni wn ni [k]o s e, o si gb b nb, o rub. Ko p, ko jinna, Ifa wa ba ni laarin is gun, aarin is gun n
la ba ni ls baris a.
[Something that makes the head of the house to pull out his gun, makes the woman of the house to tie
the cloth she uses to hold her baby on her back tightly in preparation to flee. This helps us understand
the case of Biojla the child of the king and the case of Agbe Dudu Imim, the one who married
Biojla. Agbe Dudu Imim did what was asked of him. Not long afterward, Ifa met him in the midst
of victory. This is what we receive at the feet of the King of the Gods (Almighty God).]
Ifa says this persons wife who left him, Ifa says he should accept her back. Ifa says his blessings will
come rest with him permanently.

Ojuani
wnrin Meji 1:
Ni odu wnrin Meji ta ba da fun eniyan, Ifa s wipe keleyun, o ko san gbese to j awn gbrun
r, kan le ba j onilari. Ifa ni nkan [k]o l dede fun eleyun, ko, ko l dede o! O si j awn
gbrun, gbrun r, o j wn lowo, ti [k]o ba san an, ko le ni lari kan. Bo s is e ko le roju tu . Ko
si gbogbo ohun ti o s e ti o roju tu gbogbo nkan o kan polukurumus u
m lw ni. Lodu wnrin
Meji. Ngbeleyun ba to san gbese to j gbrun r, ni o to rowo, ni o to ni lari, ni o to j ti o s ku.
Ibi ti Ifa gba to fi s b nii o. Ifa na s pe:

Igba ees e to waja, ija ni o j ki oun o waja, awo ees e to waja, ija ni o j ki wn o waja, ija ni o j
ki wn o waja lo difa fun wn lode wnrin nibi wn ti n ja tori dgbj owo y.
Wn ni ki eleyun o rub. dgbejowo lo j gbrun r un. Igba to, to s etutu, o wa si rub , wn
san dgbejo, bi nkan si, bi nkan si change fun eleyun. Ifa ni ko pada fun un to n ti o ti
loju wnrin Meji.
wnrin Meji 2:
Ifa si s fun eleyun naa, pe ko s etutu, r aje r yio da. Koda boj inu kr yara ni ti n ta ja,
wn o wa m ba wn o wa b, tan wa mra nib. Ti o si lowo, to ba ti le s etutu. Bo ba fi owo
kekere br bayii, Ifa lowo kekere yio d ko ni pare m lw, yio di ninla. Bo owo kekere, bo
fi 500 Naira to fi br owo, 500 Naira un, ko ni pare, yio di billion. Ti oun naa yio di olowo, Ifa
s b. Ifa ni ko rub. Ifa ni yio ni lari. Bi Ifa gba to fi s b re o. O ni:
wn owo laa pe [o]kan lowo mini, wn ounj laa pe niyan a difa fun eyi to wa mba lhin ajo
ri. Tewe tagba ni raja yi to wn, sare wa, wa raja mba.
mba re, m ba ilu kan ni. Lo ba gbiyanju, o l [si] ilu mii[ran]. Nigba ti r aje o s e dada.
Nigba to dohun, ibi ti eniyan ba si kk n de yio di ajoji. Bi ki eniyan gbera ni Naijiria niisiyi, ko
l Amerika. Amerika ti o gbe ri tl, yio kk di ajoji nb naa, kan to m . Ngbo wa deb ti nkan
o l dede, awn babalawo dafa fun. Wn ni ko rub o. Wn ni, wn o daam nibi, to j pe yio si ri
taj s e, bo si ti wul kja re o wn to, wn o maa ba ra a. Gbogbo n[kan] tan ni [k]o s e lb, lo
s e lb. O si o si o s e br owo nuun. Eni to j wipe to ba ri bi 10 Naira, ko ni tete f na a.
Yio maa fi pam. Ah! Nna na s e pe wn owo la pe o kan lowo mini. Itum wn owo la pe kan
lowo mini ni pe owo ti o p, ahh t, yio [eniyan yio rra ma yio na] pe ngbo n ba na tan ni si bo
lowo si ri mi i. Owoowo la pe kan lowo mini nuun. Owonj la pe niyan, ngba ti o ba ti si ounj,
ah! A ni iyan re.
B b bbmba s e yii j nuun. Lo ba di pe o myan, lo ba di pe awn eniyan wa ba ra
gbogbo ohun ti n ta. La, lo ba dolowo, lmba n jo, ni ba n y. Ni n, lo n yin awn awo ti n s e Ifa
fun un, lawn awo tan s e Ifa fun un na wa n yin Ifa. O ni b, babalawo toun wi b, babalawo
toun s:
w n wo la pe lowo mi ni, w n j laa pe niyan a difa fun eyi to wo mba lhin ajri o. Tewe
tagba ni re jo yio wn, sare wa, wa raja mba.
O s e sare wa, wa raja mba o
sare wa, wa ra ja mba.
Atewe atagba ni raja yi to wn
sare wa, wa raja mba.
sare wa, wa raja mba o
sare wa, wa raja mba.
Atewe atagba ni raja yi to wn
sare wa, wa raja mba.
Kia nan ba ra, wn o ti pe o wn m. Nigba ti o j pe adura r ti gba, b ti fin, n[kan] to yio
ta niti yio ta ni Naira kan, s e ni n ta 10 Naira. Bowo s e de nuun. Ifa ni keleyi o rub, Ifa laiye
yio ynu si. T t. t taje o bu ld r gan. Abru abye o. Ti wnrin Meji s nu o.

wnrin Meji 1:
In the Odu wnrin Meji, if it is cast for someone, Ifa says that person hasnt paid his/her debt to the
spirits in heaven, and as a result, (s)he cannot be successful. Ifa says things arent going well for that
person at all. It is the spirits in heaven, it is their money. If (s)he does not pay it, (s)he cannot have any
success. If (s)he doesnt do it, (s)he wont find a way to solve this problem. Everything that this person
does or tries to deal with the situation, everything will turn to confusion in wnrin Meji. When this
person pays his/her debt to the spirits in heaven, that is when (s)he will make money, will become
successful, and will have great abundance. This is how Ifa explained it. Ifa says:
Igba ees e to waja, ija ni o j ki wn waja, awo ees e to waja, ija ni o j ki wn waja, ija ni o j ki wn
waja lo difa fun wn lode wnrin nibi ti n ja tori dgbejowo ey.
[Calabash (implying an important person), why didnt you come to the market? It is the war that
prevented him from coming to the market. Priest, why didnt you come to the market? It was the war
that prevented him from coming to the market. Helps us to understand their case in wnrin, the place
where they fought because of 1,500 cowries (a great sum of money)]
Ifa says that person should offer a sacrifice. dgbejowo is what I have been calling his/her gbrun.
When (s)he makes an offering and offers a sacrifice, and pays his/her dgbejowo, that is when things
will begin to change for that person. Ifa says they will change for him/her in wnrin Meji.
wnrin Meji 2:
Ifa also says for that person that (s)he should make an offering, so that his/her business affairs will go
well. Even if (s)he is selling his/her wares from the corner of his/her room, people will come there to
buy from him/her. (S)he will make money, if (s)he offers a sacrifice. If (s)he starts the business just a
little money, Ifa says that money will nes er disappear. If (s)he starts with say, 500 Naira, that 500 Naira
cannot disappear, it will become a billion, and (s)he will become rich. Ifa says so. Ifa says (s)he should
offer a sacrifice, and (s)he will become successful. This is how Ifa explained it. Ifa says:
wn owo laa pe lowo mini, wn ounj laa pe niyan a difa fun eyi to wa mba lhin ajo ri. Tewe
tagba ni raja yi to wn, sare wa, wa raja mba.
[A lack of money is what we call owo mini, a lack of food is what we call a drought, helps us to
understand the case of the one who found the prince in a far away land. Both young and old dont care
how much it costs, hurry, come and buy from the prince!]
This prince, he was the child of the king of a certain town. He tried his hand at business in another
town when business was not going well in his own town. Whenever someone first reaches a place,
(s)he becomes a stranger there. If, for example, someone were to leave Nigeria now, if (s)he went to
America where (s)he has never lived before, he will quickly become a stranger there as well before
everyone gets to know him/her. When he got there and things were not going well, he went to a
babalawo to consult Ifa for him. The babalawo said that he should offer a sacrifice. He said the prince
would be well-known, he will be successful to the extent that no matter how expensive his goods are,
people will still buy them. He prepared everything he was instructed to include in the sacrifice. That is
how he started to make money. He was someone who, if he had 10 naira, he wouldnt want to spend it.
He would save it. Ah! That is why they say, a lack of money is what we call owo mini. The meaning of,
a lack of money is what we call owo mini is that when money is scarce people will be very careful
with it and will not want to spend it. They will think, if I spend all of this money, where will I find
more? A lack of money, that is what we call owo mini. A lack of food is what we call a drought, when

there is no food, ah! We say it is a drought.

This is how the prince survived all of that. It got to the point that he could call people to buy what he
was selling. He became wealthy. The prince danced and rejoiced. He praised the priests who consulted
Ifa for him, and the priests in turn praised Ifa. He said, it is as the babalawo said to me, it is as the
babalwo predicted:
wn owo laa pe lowo mini, wn ounj laa pe niyan a difa fun eyi to wa mba lhin ajo ri. Tewe
tagba ni raja yi to wn, sare wa, wa raja mba.
[A lack of money is what we call owo mini, a lack of food is what we call a drought, helps us to
understand the case of the one who found the prince in a far away land. Both young and old dont care
how much it costs, hurry, come and buy from the prince!]
He sang: Hurry, come buy from the prince!
Hurry, come buy from the prince!
Both young and old, come buy this no matter how expensive!
Hurry, come buy from the prince!
Hurry, come buy from the prince!
Hurry, come buy from the prince!
Both young and old, come buy this no matter how expensive!
They all rushed to buy from him and didnt care how much he charged. Moreover, his prayers were
answered, his sacrifice was accepted. Something he would sell for one Naira, he would sell for 10
Naira. That is how he came into his money. Ifa says this person should offer a sacrifice, and (s)he will
be in the good graces of the spirits who own the world. (S)he will have an abundance of riches. That is
what wnrin Meji says.

Ojuani Iwori
wnrin-Were 1:
wnrin-Wori lo wa nile yii, ta n pe ni wnrin-Were. wnrin-Were yii, Ifa ni ki eleyii l nb,
ko rub kawn aiye o ma pin j. Ko rub nb, b aiye, kan ma ba fi ti s e apinj nb, tori pe
wn pin, awn aj, wn o pin nipinkupin. Tori aarin ta lo wa, ko rub kran r o ma daru. Eni
ran r ba ti daru, o ya were ni. wnrin-Were lo s b. Ifa ni ko rub nb. Ninu b r, guguru
lb nb. Kini ta n fi agbado. They use maize to make guguru. Oun lb nb. Ko rub
kaiye ma ba pinj nb, naa ni wnrin-Were wi o:
wnrin Were, Iwori Waara a difa fun Guguru eyi ti n raiye apinj. b ni wn ni ko s e, o si k
ti gbnin s b. O pawo leke, o pes u lole. Es u
ais b, gba aiteru, Guguru wa dni apinj fm
araiye. s u ais b, gba aiteru, Guguru wa dni apinj fm araiye.
Ifa ni keleyii o rub nb, km araiye a ma ba pinj. B ni, laarin ta lo wa. Ko rub o! Ti o ba
rub, aiye yio kan fi ti s e apinl ni. Lran r o ba ni ba taaiye mu m [will become
outcast/psychopath]. Lran r o ba daru [deteriorate to irredeemable]. Ifa ni keleyii o rub o. Ifa
ni, lrun o ni j ko rni ti o ya ni were o, nib o. B ni Ifa naa s b.
wnrin-Were 2:
Ifa naa si tun ki eleyii nil [warn someone], wipe ko rub , ko ma ba f alaanu ku [helper will
not elude]. Ko mako maa yaw. Ifa ni eleyii bo ba yaw, yio ralaanu. Nibi to dafa si. To ba
s etutu, to rub, Ifa leleyii yio ralaanu nibi to dafa si. Ifa na s b. Ifa llda r yio si ba s gun

nb, ko bori na mb. Loju wnrin-Were naa ni o. Nibi Ifa gba tifa fi ti s b ni o. O ni:
wnrin Weereewe, babalawo ejo lo difa fun ejo nij ti n b nipa tgbn m araiye. Bi o ba s ori
o, a ba ma mejo digi. Bi o ba si tori ooo a ba ma mejo digi. b ni wn ni ko s e, o si gbb nb, o
rub. Ashin wa, ashin b, riru b ni fin ti gbe ni, aitete ru tes u a da ladanu, ko p, ko jinna,
Ifa wa ba ni laarin is gun, aaru is gun la ba ni ls baris a.
Ifa ni keleyii yio rub, yio s gun ta nb, ko si l b ori nb. B ni loju wnrin-Iwori, tifa na s
nu un.
wnrin-Were 1:
This is wnrin-Wori that we see here, which is also called wnrin-Were [Were being a mad
person]. In wnrin-Were, Ifa says that this person should offer a sacrifice so that witches do not
divide up his/her body and devour it. (S)He should offer a sacrifice, so that (s)he does not become an
extra portion for witches, because they , the witches, they will have a feeding frenzy on him/her.
Because (s)he is in the midst of enemies,and should offer a sacrifice so that his/her situation will not
continue to deteriorate. The person whose situation deteriorates in this case will go mad. wnrinWere says so. Ifa says (s)he should offer a sacrifice. Popcorn must be in the sacrifice. The thing we use
corn to make. They use maize [corn] to make guguru [popcorn]. It is the sacrifice. (S)he should offer
this sacrifice so that witches do not divide him/her up to devour him/her That is what wnrin-Were
says:
wnrin Were, Iwori Waara a difa fun Guguru eyi ti n raiye apinj. b ni wn ni ko s e, o si k ti
gbnin s b. O pawo leke, o pes u lole. Es u ais b, gba aiteru, Guguru wa dni apinj fm araiye.
s u ais b, gba aiteru, Guguru wa dni apinj fm araiye.
[wnrin Were, Iwori Waara cast Ifa for Guguru (popcorn) the one who was beset by witches. The
sacrifice that he was instructed to make, he refused to make it, he turned a deaf ear to advice. He called
the babalawo a liar; he called Es u a thief. The temptation to not offer a sacrifice and not offering a
sacrifice in a timely fashion is what made Guguru (popcorn) become someone witches can share and
eat. The temptation to not offer a sacrifice and not offering a sacrifice in a timely fashion is what made
Guguru (popcorn) become someone witches can share and eat. ]
Ifa says that this person should offer a sacrifice so that (s)he is not shared and devoured by witches.
Yes, (s)he is in the midst of enemies. (S)he should offer a sacrifice! If (s)he does not offer the sacrifice,
(s)he will be shared and devoured by witches. (S)he will become disconnected from reality. His/her
situation will become irredeemable. Ifa says this person should offer a sacrifice. Ifa says God does not
wish to see anyone go mad. This is what Ifa says.
wnrin-Were 2:
Ifa also warns this person that (s)he should offer a sacrifice so that his/her helped will not elude him/her
and that (s)he should be generous. Ifa says if this person is generous, (s)he will find his/her helper. If
(s)he makes an offering, a sacrifice, Ifa says (s)he will find his/her helper under this Odu that has been
cast. Ifa says so. Ifa says his/her destiny [ori] will give him/her victory/success, so (s)he should worship
his/her ori. This is in wnrin-Were. This is the way Ifa said it, Ifa said:
wnrin Weereewe, babalawo ejo lo difa fun ejo nij ti n b nipa tgbn m araiye. Bi o ba s ori o, a
ba ma mejo digi. Bi o ba si tori ooo a ba ma mejo digi. b ni wn ni ko s e, o si gbb nb, o rub.

Ashin wa, ashin b, riru b ni fin ti gbe ni, aitete ru tes u a da ladanu, ko p, ko jinna, Ifa wa ba ni
laarin is gun, aaru is gun la ba ni ls baris a.
[wnrin Weereewe the babalawo of Snake cast Ifa for snake when he was going to tempt the first
human beings. If it werent for its head, Snake would be used to tie bundles of wood. If it werent for
its head, Snake would be used to tie bundles of wood. He did exactly as instructed. He did all that was
asked of him. Failure to sacrifice to Es u renders any effort useless. It did not take long after that. Ifa
come meet me in the midst of victory. Successful sacrifice is found at the feet of the king of the gods.]
Ifa says this person should offer a sacrifice, and will defeat his/her enemies. (S)He should also worship
his/her ori [destiny]. That is what Ifa says in wnrin-Iwori.

Obara Meji
bara Meji 1:
ni ti Ifa bara Meji, to ba jade si, Ifa ni keleyun o rub o, ko si s ra, ko ma kanju kja kadara
tlrun dam. Ko ma pe ohun ti lagbaja s e, mi o no s e o ko ma ba ko abam ti bb loju
bara Meji. Ifa ni eleyi gbd ni suuru daadaa ko si gba gbogbo ohun ti lrun ba dam, pe
kadara ni. Ko ma fi ipa wowo o. Ko ma fipa s n ti o f ko s e o. Ifa ni ti o ba ti fipa wowo, to si
tpa m is r ti n s is e ti si n gbadura, Ifa ni ngba to gba pe ibi Eledumare ba ni o de, yio de b,
loju bara Meji ni o! Nibi Ifa na gba to fi ti s b ni o. Ifa t m eleyi lti daadaa. O ni:
Ikanju o s e jaye. Wara wara o s e ju sapo. Gbogbo ohun tlrun ba s e fun un ni laa gba a difa
fun Eyin-titi-n-rin, eyi to s m Eji bara. Igba o ba ya Eyin-titi-n-rin a debi m re.
Ifa nigba ti eleyun ba foriti is r to ni aforiti, ngbo ba ya oun naa, o jana, ti o ni lari. To j pe lari
na wa ba a, yio ba dj al. S u
gbn to ba l fipa wowo to lo na f s o gun owo, to f s e bi lagbaja
s es e, o f s e bi tamdu s es e, ini-ku-ni lo ku ti o ni o. S ugbn to ba ti ni suuru, to gba kadara
tlrun dam pe ah! Ngbo ba ya, Ifa ni yio da fun eleyun. Keleyun o ma kanju, ko ma kanju
kja kadara r. Ifa s b loju bara Meji. O ni ko rub nbe. B ni Ifa s b. Aboru aboye, loju
bara Meji.
bara Meji 2:
Ifa na si tun k ni lk loju bara Meji. O ni ire eleyii ona r yio la. Ifa ni na r o la, tire r o
si t lw loju bara Meji naa ni lo ti s b. O ni eleyii yio iyawo ti o f, ti o f, Ifa ni o
obinrin naa nigbo ba f dele ni kunrin ni o k bi fun un. Nibi Ifa na ti s pe ire eleyun o t lw
nu. kunrin naa ni o kk bi fun un, m naa, o si ni lari ti o la. Toun gan to j baba r gan, o si
ni lari. Ifa ni adura r yio gba, ko s etutu. B ni.
Ni loju.. b ni Eji bara, lo ba n l ra wn ni ko l ra ru obinrin o, lja o. O si l ra ru
obinrin. Nigbo mru dele, nigba ti o ti to bi os u
meelo, o ri oyun ninu mbinrin yii ah! Ere ni
awa da ni. Ko sr, ko binu, o sa n toju . Nigba ti obinrin yio bi, lo ba bim, lo ba bim kunrin.
O si n tju wn, bi s e n tju m, ni n t ri pe ru to ra ti di meji, obinrin lo l ra jru obinrin
lo l ra lja, o ni Ifa ni eleyii, ire n b ld r kii s e ire kan m. Ire meji lo tun j. Bi bi ire
Eji bara s e di meji nu un. Oo ni iyawo, o o lm. Lm ba dagba. Ni n ba s is fun un.
Lm naa kfa, ni n dafa, ni n pawo wale fun baba. Ni iya m naa ba duro daa. Ni baba naa lo
l [lowo lw]. Ni ba n yin awn babalawo, awn babalawo wa n yin Ifa pe aiye y oun bayii.
Ohun ti babalawo s fun un naa re pe ire oun yio toun lw koun o ma kanju, pe as e ire ni o tun
l Lo ba br dun Ifa, nigba ti yio s e dun Ifa, o ni kawn babalawo o boun pabi ko pe
toun tpe toun tun ju p l. Ni ba n yin awo, awn awo wa n yinfa. Lo ni b babalawo toun [wi]

b, babalawo toun s:
Kukunduku lo tagbo ml o ni [ko] kminu afr a difa fun Eji bara eyi to rru meji to yan
ketekete. Eji bara a fi gba wa rru meji to yan ketekete.
O n s e:
Eji bara a fi gba wa rru meji to yan ketekete
ru ti mo ra nu lo la mi
ru ti mo ra baba mo fi sin
O n s e ru ti mo ra, baba mo fi sin ooo
ru ti mo ra, baba mo fi sin
ru ti mo ra n lo la mi
ru ti mo ra, baba mo fi sin
yin o ri pe temi tp, tmi jp l
ru ti mo ra, baba mo fi sin ooo
ru ti mo ra, baba mo fi sin
ru ti mo ra n lla mi
ru ti mo ra, baba mo fi sin.
Ni n ba n jo, ni n ba n y. Ni n Ifa ni ki eleyii pe ire le s e tan ti o de, obinrin toun si f f,
obinrin daadaa ni. Yio yio lalubarika, ttm r o lowo ti o no ni lo tifokanbal o wa fun un.
Pe ko ma f obinrin yio ba ifa [something you get for free] nb. Loju bara Meji. Ifa lalubarika
wa nb fun un, to ba si jobinrin naa ni, k to ni nb o, k to tori dafa si un, alalubarika
[connector] r ni, ti bara Meji ba ti jade si eleyi un. B ni. Abru boye, loju bara Meji.
bara Meji 3:
Ni oju bara Meji naa, [eniyan] tifa n ba tun jade si, Ifa ni eleyi un f lo mule ibudo
[refuge/abode] kan. Boya o f loko ni o, lati l maa n s is agb o. Boya o f ra il fun il-is ,
company kan lo f dal o. Ifa ni ko s etutu nitori , Ifa ni company na ib ni o ti la. Ti plp
eniyan yio tun la ni ab r, toun gan o tun wa dba nb. Tan m pe, ah! Chief, baba, ba ni. Ti
awn gbogbo plp ti wn o ma j tan ma n mu, tan o ni lari. Ifa ni ki b ni ko lo ra a. B
ni, nibi Ifa gba ti o fi [ti] s b ni. O ni:
O s plnj w mi tun. r minij w mi osi. Abb oje lo mu oju lja tutu ninini a difa
fun ba Ado, Ejigbara ilk nijto rire ba wn mul ibudo. b nan ni o s e, o si gbb nb o
rub. ru po, ru ffa, wa ba ni ni jbutu ire. Jbutu ire laa ba ni ls baris a.
O n s e ki lo s onibudo dba?,
Eji bara, Ifa lo s onibudo dba.
Eji bara, ki lo s onidubo dba?
Eji baraaa, ori lo s onibudo dba.
Ifa lori eleyun, keleyun o rub nb, ko b ori r. Ifa nibudo ti n l re mu. Ifa ni b ni o ti la wa, ti
wn si s dba nb. B ni loju bara Meji, tifa ti s b. Abru aboye o. B ni. Ifa s b fun un
ni bara Meji.
bara Meji 1:
Ifa says for any person for whom bara Meji is cast, that (s)he should offer a sacrifice and be careful.
(S)He should not try to push beyond what God has ordained for him/her. (S)He should not say, Soand-so did this, I too will do it so that (s)he doesnt come to regret it later. Ifa says this person must be

very patient and accept everything God gives him/her as fate. (S)He should not seek money by force.
(S)He should not try to do it by force. Ifa says if (s)he doesnt seek money by force, and works hard,
and prays, Ifa says when (s)he accepts that the place Eledumare says (s)he will reach, (s)he will reach
that place in bara Meji. This is the way Ifa explained it. Ifa gives this person a serious warning. Ifa
says:
Ikanju o s e jaye. Wara wara o s e ju sapo. Gbogbo ohun tlrun ba s e fun ni laa gba, a difa fun Eyintiti-n-rin, eyi to s m Eji bara. Igba o ba ya Eyin-titi-n-rin a debi m re.
[You dont enjoy life by rushing. There is no gain in hastiness. Everything that God gives us we accept
explains the case of Eyin-titi-n-rin, the one who was the son of Eji bara. When it was time, Eyin-titin-rin became the family of his child]
Ifa says when that person faces his/her work and perseveres, when the time comes, (s)he will find the
right path and he will be successful. Blessings will come find him/her and last until his/her old age. But
if (s)he seeks money by force or makes medicine to make money, if (s)he tries to do as someone else
has done, (s)he will only get trouble in return. But if (s)he has patience, if (s)he accepts the destiny God
has created for him/her, when the time comes, Ifa says things will go well for this person. This person
should not rush and that (s)he shouldnt try to overstep his/her destiny. Ifa says so in bara Meji. Ifa
says (s)he should offer a sacrifice. Yes, Ifa says so.
bara Meji 2:
Ifa also teaches a lesson in bara Meji. Ifa says the path to success will open up for this person. Ifa
says that this person will expereince his/her blessings in bara Meji. That is what Ifa said. Ifa says this
person the wife he wants to marry, Ifa says that woman, shortly after she enters his house, she will
quickly give birth for him. That is how Ifa says he will experience his blessings. Both the man for
whom the woman gave birth and the child himsefl/herself will be successful and have an open road.
The childs father himself will also be successful Ifa says, his prayers will be answered if he makes an
offering. Yes.
In bara Meji, Eji bara was told to go buy a female slave in the market. So he went and bought a
female slave. When he brought her to his house, after she had been there for a few months, he noticed
that she was pregnant! Ah! It is a blessing for us! He didnt say anything, he didnt get upset, he took
good care of her. When the woman gave birth, she gave birth to a boy. He took care of them, the son
and the mother. He saw that his blessing had been doubled! The woman he had bought in the market
Ifa says that the blessing coming to this person isnt only one blessing. It is a double blessing. That is
how the blessing of Eji bara became two. He had a wife, he also had a son. The child grew up and
worked for him. The child studied Ifa, performed divination, and called priests to come to the house of
his father. The mother was also an outstanding person. The father became wealthy The father praised
the babalawo, the babalawo in turn praised Ifa, sying that his life was truly blessed. That is what the
babalawo said to him about experiencing his blessings if he didnt rush. He held his Ifa festival, and
when he did, he called all of the babalawo to come celebrate with him and break kola nuts. He said he
could never be grateful enough for all he had received. He praised the babalawo, and the babalawo in
turn praised Ifa. He siad, the babalawo told me it would be so, the babalawo said,
Kukunduku lo tagbo ml o ni [ko] kminu afr a difa fun Eji bara eyi to rru meji to yan ketekete.
Eji bara a fi gba wa rru meji to yan ketekete.
[Kukunduku has anchored its roots firmly into the ground and so the wind does not bother it cast Ifa for

Eji bara the one who bought two very wonderful servants]
O n s e :
Eji bara a fi gba wa rru meji to yan ketekete
ru ti mo ra nu lo la mi
ru ti mo ra baba mo fi sin
O n s e ru ti mo ra, baba mo fi sin ooo
ru ti mo ra, baba mo fi sin
ru ti mo ra n lo la mi
ru ti mo ra, baba mo fi sin
yin o ri pe temi tp, tmi jp l
ru ti mo ra, baba mo fi sin ooo
ru ti mo ra, baba mo fi sin
ru ti mo ra n lla mi
ru ti mo ra, baba mo fi sin.
[Eji bara who bought two very wonderful servants
The servant that I bought paved the way for my success
I praise you baba (Ifa) for the servant I bought
He said, I praise you baba (Ifa) for the servant I bought
I praise you baba (Ifa) for the servant I bought
The servant that I bought paved the way for my success
I praise you baba (Ifa) for the servant I bought
You will see that I cannot give enough thanks for the blessings I have received
I praise you baba (Ifa) for the servant I bought
I praise you baba (Ifa) for the servant I bought
The servant that I bought paved the way for my success
I praise you baba (Ifa) for the servant I bought]
He danced and rejoiced! Ifa says that the blessing wouldnt be complete when it arrived. The woman
the man wants to marry, she is a good woman. She will be bring blessings and favor with her. His child
will become wealthy. They will have great peace of mind. Ifa says he should marry the woman and will
receive a free, unexpected blessing in this case of bara Meji. Ifa says there is a great blessing there for
him, and if it is a woman, the man about whom she is consulting Ifa has blessings, if bara Meji is cast
for that person.
bara Meji 3:
In Odu bara Meji also, if this figure is cast for someone, Ifa says that person wants to start some kind
of venture. Perhaps (s)he wants to go to the farm to work as a farmer. Perhaps (s)he wants to buy some
land to set up a business or company. Ifa says (s)he should make an offering because of this desire. Ifa
says that his/her venture will succeed in that place. Many people will benefit from serving under
him/her and (s)he will become like a king there. They will say, This is our chief, leader, or king! All
of the people they will eat, drink, and find success because of him/her. Ifa says (s)he should buy the
land [or undertake the desired venture]. Yes, this is how Ifa said it:
O s plnj w mi tun. r minij w mi osi. Abb oje lo mu oju lja tutu ninini a difa fun
ba Ado, Ejigbara ilk nijto rire ba wn mul ibudo. b nan ni o s e , o si gbb nb o rub. ru
po, ru ffa, wa ba ni ni jbutu ire. Jbutu ire laa ba ni ls baris a.
O n s e ki lo s nibudo dba?

Eji bara, Ifa lo s o nibudo dba.

Eji bara, ki lo s onidubo dba?
Eji baraaa, ori lo s o nibudo dba.
[If it is flexible to my right, if it is stiff to my left, the lead fan causes the face lja to be very cool cast
Ifa the king of Ados, man of many titles when he was going to acquire a new estate. He followed the
babalawos directions exactly. People from far and near, come meet me surrounded by blessings. An
abundance of blessings is received at the feet of God.
What makes the owner of the estate become a king, Eji Obara?
Ifa/Eji Obara made him to be king
Eji Obara, what makes the owner of the estate become a king?
Eji Obara, his destiny (ori) is what makes the owner of the estate to become a king.]
Ifa says this person should worship his/her ori [destiny]. Ifa says the estate that this person wants to
acuire will grow and (s)he will become like a king. Yes, this is what bara Meji says.

Okana
kanran Meji 1:
Eni ti Loju Ifa kanran Meji to tun wa nil yii, ta tun da yii, Ifa ni eleyii o ni awn aarin ta
lo wa. Obinrin kan nu un, o ni is oro nitori m, o si wa laarin ta. Ifa nan si ti ro pin pe o le bim
m. Ifa ni ko rub ko l b s un. Ifa ni yio bim. Gbogbo ta to ro pin loju oti patapata. Ifa lo s
b, fun mbinrin naa. Nibi Ifa na gba to fi [ti] s b ni:
Ki iwo kan mi kemi kan an. Akanla ni kanran Meji kanra wn a difa fun Ajibolomide eyi ti
wn ni o lokun m ninu m. Tm s e tan to wa kunnu bi yindinyindin n j ti si gun o, ile s u
n
o wa gbayin m.
Ile s un o Nigbo rub b s un, ile r wa kun kk fun m. Ifa ni yio bim p. Oju yio si ti
awn alaropin. B ni Ifa s b funfun mbinrin un, laarin un, loju kanran Meji.
kanran Meji 2:
Ifa na si tun s t kanran Meji ba jade fun eniyan, laarin un. Ifa ni, keleyun ko l ko l
mura si, ko s etutu, ko s etutu gbogbo ohun ti oju r n ri, ti n j niya, gbogbo r lw r yio to
[will get what yo uare lacking]. B ni, Ifa ni gbogbo ohun ti n j iya loju n ri, lw r yio to. Ifa
ni eleyun, babalawo ni, ko l s e e Ifa ni ko lo s e, ko l kfa. Ifa ni Ifa is Ifa ni yio s e la.
Loju kanran Meji, keleyun o l kfa, koko tfa. Ifa ni yio s e la, ninu na r nIfa, ni ko l k
. To ba si j Musulumi ni, ko l k s e Alfa. Is e Alfa ni is r. To ba si j lsin Kristiani, is
pastor ni is r. Ifa n l s b Ifa n l s b. O ni, Ki iwo kan mi, kmi k . Nibi Ifa gba to
fi ti s b nu o. O ni:
Ki iwo kan mi, kemi kan , akanla lkanran Meji kan ra wn a difa fun Ades kan nij ti n ti n
kle run b wa kle aiye. b ni wn ni o s e, o si gbb nb, o rub. Riru b ni fin ti gbe ni.
Aitete ru tes u a da ladanu. Ko p, ko jinna, Ifa wa ba ni laarin is gun, aarin is gun la ba ni ls
baris a.
O n s e:
Ki lemi o s e la n temi

Owo n temi o s e la nifa

Ifa ni n o s e la ni temi
Owo n temi o s e
Ifa ni eleyun, ko ba j babalawo ni, Ifa ni o s e la. Ko l kfa nb. To ba si j musulumi ni, ko l
k s e Alfa. Is Alfa ni o s e la nb. Is ti Eledumare dam nu un, pe ko ma jis e fun eniyan. To
ba si j lsin Kristiani ni, ko l s e mura is pastor. Ifa ni is irans llrun da pe ko maa
toris e, is atoris e ni. Ifa ni n ti eleyun o s e laanu o. B ni. B loju kanran Meji, Ifa s b.
kanran Meji 3:
Ifa tun s b tIfa ba tun gbe, to jade. Ifa ni mbinrin kan nu; babalwo ni ko l f o. Ti o ba f
babalawo, ti o le ba jawe ti o wa gbo, ko ni bim o. Ifa ni tori m lo s e gbd lo joko ti
babalawo. To joko lefa. Ko l f babalawo, ko l f ko le jawe, to le wa gbo, tori pe aarun inu n
da laamu. O laarun inu! B ni. Ifa ni o laarun inu . Ifa ni, k. babalawo ni ko ko l sunm,
ko f babalawo. Ifa ni ko f babalawo. B ni. O ni, nibi Ifa gba to fi tifa s b:
Oloju mni nipo, aimni lffa, oju iri eni rere ka ma ki, a difa fun Nini, m ire lapa, m lanaw
kagun bi igba agogo. Nini dara, Nini s unwn lejo. Aarun aibim ti n s olum lapa nk?
Ifa pe aaarun inu n de eleyun laamu, ko si j o, ko f jolokun m nu un. Ifa ni ko l ko
sunm babalawo, to le tab to le jawe ti o wa gbo. Ifa ni igba naa ni yio to rm bi. Ifa na s
fun un. Ifa lm omi ni. m omi ni. Ko si rub daadaa, ko muj ts un, ko si sunm babalawo,
ko f babalawo, ko le ba ri m bi. Ifa s b loju kanran Meji fun mbinrin naa. Abru
aboye, tIfa s nu fun eleyun, abru aboye o.
kanran Meji 1:
In this Odu Ifa, kanran Meji, that we have cast here, Ifa says that this person is in the middle of
enemies. It is a woman, and she is having difficulty bearing children; she is also in the middle of
enemies. Ifa says they believe she will never be able to have a child Ifa says she should make a
sacrifice and worship s u n. Ifa says she will have a child. All of her enemies who doubted will be put
to shame. Ifa says so for that woman. This is how Ifa said it:
Ki iwo kan mi kemi kan an. Akanla ni kanran Meji kanra wn a difa fun Ajibolomide eyi ti wn ni o
lokun m ninu m. Tm s e tan to wa kunnu bi yindinyindin n j ti si gun o, ile s un o wa gbayin
m.
[You reach out to me, I reach out to you. kanran Meji reaches out by turns cast Ifa for Ajibolomide
the one they said had no uterus. When the time came, it was discovered that her eggs were as numerous
as those of ants, and her own case became clear-cut. s u ns house had no more room for children]
When she worships s u n, her house will quickly fill up with children. Ifa says she will have many
children. Those who doubted her will be put to shame. Yes, Ifa says so for that woman in kanran Meji
kanran Meji 2:
If kanran Meji comes out for someone, Ifa says that person should be careful and make an offering. If
(s)he makes an offering, everything that his/her eyes are seeing, all of the suffering, will be ended by
his/her receiving what (s)he is lacking. Yes, Ifa says everything that is causing him/her suffering, that
(s)he is experiencing, will be ressolved Ifa says this person is a babalawo. Ifa says he should go study
Ifa. Ifa says the work of Ifa will open his road to success. In kanran Meji, this person should study Ifa

and get initiated into Ifa. Ifa says this will open his road to success, that this raod is in Ifa, and he
should study Ifa. If he is a Muslim, he should study to become an Alfa [Muslim cleric]. The work of an
Alfa is his lot in life. If he is a Christian, he should become a pastor. Ifa says so. This is how Ifa said it:
Ki iwo kan mi, kemi kan , akanla lkanran Meji kan ra wn a difa fun Ades kan nij ti n ti n kle
run b wa kle aiye. b ni wn ni o s e, o si gbb nb, o rub. Riru b ni fin ti gbe ni. Aitete ru
tes u a da ladanu. Ko p, ko jinna, Ifa wa ba ni laarin is gun, aarin is gun la ba ni ls baris a.
[You reach out to me, I reach out to you. kanran Meji reaches out by turns cast Ifa for Ades okan on
the day he was brought from heaven to earth. He prepared the sacrifice as instructed. He did everything
asked of him. Failure to sacrifice to Esu in a timely manner renders the effort a waste. It did not take
long, Ifa come see me enjoying the blessing of victory. The blessing of victory is received at the feet of
the King of the gods.]
O n s e :
Ki lemi o s e la n temi?
Owo n temi o s e la nifa.
Ifa ni n o s e la ni temi
Owo n temi o s e
[He said:
What will I do to make my living?
I will be successful with Ifa as my trade.
It is Ifa will provide me with success in work.
The trade for me is Ifa]
Ifa says this person should do the work of a babalawo and that Ifa will open his road to success. He
should study Ifa. If he is a Muslim, he should study to become an Alfa. It is in the work of an Alfa that
his road will open up. That is the work that Eledumare [God Almighty] has ordained for him, and he
should deliver His messages for people. If he is a Christian, he should prepare to be a pastor. Ifa says
his work is that of Gods messenger that he should guide and counsel others. Ifa says that is what this
person will do to become successful. Yes, this is the message in kanran Meji.
kanran Meji 3:
Ifa also says, if it carries this message, that there is one woman who should marry a babalawo. If she
doesnt marry a babalawo, one who can gather leaves and collect roots, she will not be able to have
children. Ifa says she must stay in the house of a babalawo in order to have children. She should be
involved with Ifa. She should marry a babalawo who can gather leaves and collect roots because a
sickness of the womb is causing her a greatl deal of suffering. She has a reproductive sickness! Yes. Ifa
says she has this type of sickness. Ifa says that she should stay close to babalawo and marry one of
them. Yes, this is how Ifa said it:
Oloju mni nipo, aimni lffa, oju iri eni rere ka ma ki, a difa fun Nini, m ire lapa, m lanaw
kagun bi igba agogo. Nini dara, Nini s u nwn lejo. Aarun aibim ti n s o lum lapa nk?
[At Ipo there are familiar faces, there are unfamiliar faces at ffa, the eye does not see a good person
and refuse to greet him cast Ifa for Nini the Ogun worshipper in Apa, powerful as the sounding of two
hundred gongs. Nini is beatiful, and is awesome type of snake. What about the childlessness of Nini?]

Ifa says that a sickness is causing this person a great deal of suffering, that is preventing her from
having fertilized eggs in her womb. Ifa says she should stay close to a babalawo who knows what
leaves and roots to collect. It is at this time that she will have children. That is what Ifa says for her. Ifa
says her children will be children of the water [of the river goddess]. It will be a child of water. She
should make a sacrifice and venerate s un, stay close to babalawo, and marry a babalawo so that she
will have children. Ifa says so in Odu kanran Meji for the woman. This is what Ifa says for her.

Ogunda
Ogunda Meji 1:
Ifa ni, eni ti Ifa Ogunda Meji to ba jade si, Ifa ni gbogbo ohun ti eleyii yio ba s e, ko ma beere
lw ori r. Ifa ni ori ni kan lo le gbe debi ti n ba n l. Keleyii o ma jijadun ara r, ko ma pe
boya nigba to n lowo, owo le s e e. Nigba to nipo kan, ipo le s e e. Keleyii o ko ronu ori, ko ronu
blda s e da a, ko ma pe oun ni agbara kan to le s e e. Ko si agbara kan to ni lhin ori o! Bo ti
wule pe, ko lowo to ko bo ba f s e ar orilede, to f s e president, ko b ori , ko beere lw
ori pe, n j kini yii rm lda mi? Ki n to s e. Yio ori yio s fun un. To ba rm, ti o ba rm
tan ba ni keleyii o ma s e, ko ma ro poun lowo l o! Oun le s e e o! Ifa ni ko si oos a [oris a] ti da ni
gbe lhin ori o. B ni Ifa s.
Nigba ti gbogbo awn oos a, nigba igbawas, nigba [ti] awn oos a wnyii, wn ni awn lagbara,
Os anla, oun ni o lagbara, oun le s e bi Eledumare. S a ngo loun le s e bi Eledumare. O ti gbagbe
pe Eledumare lo da wn. runmila naa naa ni, oun naa le s e b. Wn ni ko si eni to le s e bi
Eledumare ninu yin. Wn ni ori ni kan loos a, to le s e bi Eledumare, nitori pe Eledumare da
eniyan gg bi awnran ara r, o si fi ori s e olori ohun gbogbo. Nna lori fi wa loke. Ori ni kan lo
rub. Nigba igbawas. Ifa ni keleyii gbogbo ohun ti eleyii ba f s e, iba j f s e ar orilede ni
un, iba j gomina ni o, iba j si oko ni o s e ni o, iba je owo ni o, ko beere lw lda r, ko to
gbna l. Wn gb pe wn taja nilu Oyinbo ni Washington, ni goolu ti n ta. Ni Chicago, ni
goolu ti n ta. Ko beere ko to ma gbja l b. Ti o ba bri daadaa nb ko beere lw ori, yio kan
s e lasan ni o. Ifa na lo s b loju Ogunda Meji. Nibi Ifa gba ti Ifa fi [ti] s b:
runmila ni o ddd nbr, Ifa ni ta lo talasan ba rokun? S ango loun talasan o ba rokun. Wn
ni ti S a ngo ba burinburin, to ba rin tititi, to de Koso, nile baba r nk? Ti wn fun un lorogbo ati
akuk adi? S ango ni toun ba ti yo tan, o loun o pada nile oun ni. Wn ni S ango o talasan o ba
rokun.
runmila tun lo ddd nbr, Ifa ni ta lo talasan ba rokun? ya loun talasan o ba rokun. Wn
ni n j ti ya ba burinburin, to rin tititi, to dele Ira, ni wn ba pda to tobi, ti wn fun un ni
ebgo, ikoko egbo nk? ya ni toun ba ti yo tan, o loun o pada ile oun ni. Wn ni ya o talasan o
ba rokun.
runmila tun lo ddd nbr, Ifa ni ta lo talasan ba rokun? Oos anla loun talasan ba rokun.
Wn ni n j ti Oos anla ba rin tititi, to burinburin, to dele Ifn, nile baba r, ti wn fun un
lagbeb adi to royin ti wn pa a, ati igbin, ati b os iki [egusi]. Oun ni to ba ti yo tan, o loun o
pada ile oun ni. Wn lOos anla o talasan ba rokun.
runmila tun lo ddd nbr, Ifa ni ta lo talasan ba rokun? lgba, o loun talasan o ba rokun.
Iyn Es u. Wn lo o talasan ba rokun. O loun talasan ba rokun. Wn ni to ba rin tititi, to
burinburin, to dele Ketu, nile baba r nk? Ti wn pakuk adi, ti wn fun un lepo pupa. lgba
ni to ba ti yo tan, o loun o pada ile oun ni. Wn llgba o talasan o ba rokun.
runmila tun lo ddd nbr, Ifa ni ta lo talasan ba rokun? Ogun, o loun talasan o ba rokun.
Wn ni n je tOgun ba burunburin, to rin tititi, to de Ire nile baba r nk? Tan fun un lmu, tan
fun un ni wa yan, tan b aja fun un nk? O ni toun ba ti yo tan, oun ni ijala loun maa k tan
tan tan, toun ma dari lle. Wn ni S ango O lOgun Wn ni o talasan ba rokun.

runmila tun lo ddd nbr, wn ni ta lo talasan ba rokun? runmila loun talasan ba rokun.
Wn ni to ba burinburin, to rin tititi, to de Okegti, nile baba r nk? runmila, tan fun ni
abodi meji, abd rukruke, ewur meji, abmu rdrd, ti wn gunyan, tan fun leku ati ja
nk? Ati ti? O ni toun ba ti yo tan, o loun a pada nile, eni iw runmila papaa, wn lo o talasan
o ba rokun.
runmila ni ta lo talasan o ba rokun? Wn lori ni kan n l talasan o ba rokun. Ori ni kan. A
kapo ju si. runmila ni daw bun k das romi. Mapo elere, Mba tun, Blajoko, kinkin
ti merin fn, o loun talo da ori ni kan lo talasan ba rokun? Ori ni kan ni gbe ni, ti n ba n
lowo lw, lw ori ni. Ti n ba f aya, w ori ni. Ti n ba f m, ori ni. Ti n ba n wa ire gbogbo,
ori ni n o ma ro fun o! Ori mi o! Atete niran, atete gbe ni koos a. Ko si Oos a ti n da ni gbe lhin
ori. Ori mi pl o!
Wn ni ti babalawo ba ku, wn ni ti babalawo ba ku, wn ni akfa kofa r dasiko to.
Tonis ango ba ku, wn ni kru danu. Ti Ogun ba ku, wn ni kru fun ipa. Toos anla ba ku,
wn ni ku ru sigbo. Ti eniyan ba ku, ko si eni ti wn ge ori l. Wn sin ni mri ni. Ori ni kan
lo talasan ba rokun. Ori mi pl atete niran, atete gbe ni koos a. Ko si Oos a ti da ni gbe lhin ori.
Ori pl o!
Ori ni kan lo le ba eniyan s e. Ninu gbogbo ohun teniyan ba f s e laiye. Ifa ni keleyii o b ori
daadaa, ko si ma bldako ma bi lda r leere ko to le s e ohunkohun. Ko ma j ara r loju. To
ba ti jolowo ko mako ma pe oun ti lowo , mo n lowo o! Mo lla o, a fi bi mo ba j ar orilede.
Ifa ni o ko le deb ti o ba ti beere lw ori , bo ti wul ko lowo to. Ifa lori ni kan ni. Ifa s b
loju Ogunda Meji.
Ogunda Meji 2:
ni ti Ifa [yii] ba tun jade si, ta da Ogunda Meji fun, hun! Tifa ba gbin, tifa gbin, Ifa ni keleyii o
rub nitori iku o! Ifa ni ko rub nitori iku, ti o ni b nb, aworan meji lb , ook meji. Nigba a
ba s e irub yii tan, yio l bo aworan yii ml nu na aba wle ile r ni. A poruk kan nb, a ge
ori si, a sin a bo ml. A ba jade lkule , a tun gbb ka nb, a gbe aworan yii b, a tun pook
kan si, a bo ml. Ifa ni iku o ni le wnu ile naa, to ba ti le s etutu o. Nibi Ifa nIfa gba tifa gbe j
b to ti ni o rub nitori iku. Ti Ifa ba gbin. O ni:
Ka do idobal ka pagbo m, ka fagbn isal kan le koro ko ko ko a dia fun aworan dendere,
aworan mama de o aboju dendere. Afi bo ba le sunkun, afi to ba le gbl, aworan ma de o, aboju
dendere.
Ifa ni keleyun yio ni aworan meji lb. Awran ni o ma da, tiku ba ti n b, to f wle, awran ni
yio da pada. Ki eleyun o rub nitori iku. Ifa s b, loju Ogunda Meji.
Ogunda Meji 3:
Ka ba tun dafa fun eniyan. Ti Ifa nna tun fore. Ifa ni eleyun, obinrin kan lo f f un. O f gba ni.
Obinrin naa ti bim sibi kan ri, tabi ni kan ti f obinrin yii tl. O wa f gba lati ibi t wa. Ifa ni
ko gba a, o ni a gba gbe, ni o gba, pe ko si wahala. Pe yi s gun nb. Loju Ogunda Meji, Ifa s
b. Nibi ifa gba to fi s b. O ni:
Aguru maguda aguru maguda bi ida o ba sunwn eji apori ida ko tun dagun a dia fun runmila,
baba n l re gba Dudu Ranran eyi ti s e m Alaran Oyigi.
Baba ni lo f Dudu Ranran yii, o f l gba ni, ti s e m alaran oyigi, lw kunrin mii[ran]. Wn
wa s fun pe, ko baki baba o rub o. Obinrin ti n lo gba yii, agba [tan] ni o ti s gun nb. O si
rub, o gbobinrin yii, lo s gun. Lawn kan n ba le ri, wn lo ku ibi ti o gba. Wn ni aaa, o baba

ni ir l pa, o lagbara yin o le ka oun. Nan ba s gun nb. Ni n ba n jo ni n ba n y. Ni n yan awn

awo, awn awo r n yin Ifa. O ni b babalawo toun [wi] b, babalawo toun s:
Aguru maguda aguru maguda bi ida o ba sunwn eji apori ida ko to dagun a dia fun runmila,
baba n l re gba dudu ranran eyi ti s e m alaran oyigi. Os o ni n ba n pe ori mi nibi. j mi,
ju , bi is r ba f, wn sin lhin S ango ni. Bi babalawo ni n ba n pe ori mi nibi. j mi, ju ,
babiku ba ku tan, wn sin lhin as. O lkunrin, o lobinrin ni n ba peri mi nibi. j mi, ju ,
Es u ni rhin ni to ri i. Ifa lemi ni mo rhin awn ta mi.
Ifa s b pe eleyun yio ryin gbogbo awn tan gba n gbogun ti nb. Loju Ogunda Meji o s b.
Ifa ni eleyun ko, ko mura daadaa ko si ma s adura daadaa, ko ma beere ohun gbogbo lw ori r
ko to ma s e gbogbo ohun to ba s e loju Ogunda Meji o. O ni as e yori wa fun un.
Ogunda Meji 4:
Ifa ni o tun s b, pe eleyii yio ni plp ire. Agbn obi kan lb r nb, ni o ni lb nb.
Kplp ire oun o le to lw, ko le t lnu [authority]. Ifa ni na re n b wa fun eleyii, na yio s i
fun un daadaa. Ko lplp obi lb o, agbn kan ni. One basket of kola, lo gbd ni lb nb,
plu plp owo. Ifa ni o gbd ri owo, yio rire gbogbo, na r o la. Nibi ifa gba to fi s b ni o.
O ni:
panrun s e kes e ke ti Ymtu a difa fun lm a fhinti jagbn obi. Ki n to rni to s fhinti
jagbn obi tan, ire gbogbo to ni lw, ire gbogbo a to ni lnu.
Ifa ni ire gbogbo o teleyun lw, yio to lnu. Ko s etutu nb. Igbesiaye r yio dun rinrin. Na ba
dafa fun, agbn obi ti o wa nl ti to fi rub, o ba ku iyrosun si. Wn ni ko l ma j, to ba ti l,
to ba ti n bo ni yio ba mu j to ba beniyan ba wa dee lalejo, yio fun lobi, bi eniyan ah, ni
gbogbo r ni awn eniyan s adura fun, s e o! As iri yin a ma bo, nkan. Bi as iri r s e n bo nu
un, bo s e n lowo nu un. Tawn kunrin s adura fun un, tobinrin s adura fun lna r ba la. Ifa
lna ni eleyii yio la, yio si ni plp owo. Ifa s b lodu Ogunda Meji o. Abru abye o. N
togunda Meji s re o.
Ogunda Meji 1:
Ifa says, for anyone for whom Ogunda Meji is cast, Ifa says that in everything that this person wants to
do, (s)he should consult his/her destiny [Ori] first. Ifa says his/her destiny is the only one who can grant
him/her success. This person should not struggle on his or her own and should not think that when
(s)he is rich, and that (s)he will succeed as a result of that wealth. When (s)he has a job or position, that
this position or job will allow him/her to achieve what (s)he wants. This person should think about
his/her Ori and what it has ordained for him/her. (S)He should not say that (s)he is able to do this for
him/herself. There is no power greater that Ori! No matter how much money (s)he has, If (s)he wants
to become president, (s)he should worship his/her ori. (S)He should ask his/her destiny if this is in
accordance his/her destiny. Before (s)he does it. His/her Ori will answer him/her. If it is fitting, if it is
indeed fitting, then, Ori will say that (s)he should do it but should not think that money will accomplish
it! Or that (s)he alone can do it! Ifa says there is no god who supports us like Ori. Yes, Ifa says so.
When all of the gods, in the time of the ancestors, they wondered who was the most powerful. Oris anla
said he was powerful and could do exactly as Olodumare [Almighty God] can do. S ango said he was as
powerful as Olodumare. He forgot that Olodumare had created every one of them. Even runmila said
that he was as powerful as Olodumare. We are told that there was no one among them who is as
powerful as Olodumare. We are told that Ori was the only one amongst the gods who could do as
Olodumare did, because Olodumare created humans in His own image and made the head ruler of the

everything. That is why Ori [the head] was placed on the top of the body. Ori was the only one who
offered a sacrdifice in the time of the ancestors. Ifa says in everything this person wants to do, if (s)he
wants to be president, or governor, or a farmer, or a business person, (s)he should ask his creator [Ori]
before taking that path. Perhaps (s)he heard that there is business to be done in Oyinbos [white
persons] country, in Washington, that trading gold is lucrative, or in Chicago. (S)he should ask before
going there to do business. If (s)he worships his/her Ori carefully and consults Ori, it will not be for
nothing. Ifa says so in Ogunda Meji. This is how Ifa said it:
runmila ni o ddd nbr, Ifa ni ta lo talasan ba rokun? S ango loun talasan o ba rokun. Wn ni ti
S ango ba burinburin, to ba rin tititi, to de Koso, nile baba r nk? Ti wn fun un lorogbo ati akuk
adi? S ango ni toun ba ti yo tan, o loun o pada nile oun ni. Wn ni S ango o talasan o ba rokun.
[runmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? S a ngo said he could make the trip. And what happened when S ango had
traveled far, when he had walked a great distance and come to Koso, his hometown? When he was
given kola nuts and rooster meat to eat? S ango said when he had eaten his full, he said he would turn
back. S ango was not able to complete the journey.]
runmila tun lo ddd nbr, Ifa ni ta lo talasan ba rokun? ya loun talasan o ba rokun. Wn ni n j ti
ya ba burinburin, to rin tititi, to dele Ira, ni wn ba pda to tobi, ti wn fun un ni ebgo, ikoko egbo
nk? ya ni toun ba ti yo tan, o loun o pada ile oun ni. Wn ni ya o talasan o ba rokun.
[runmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? ya said she could make the trip. And what happened when ya had traveled
far, when she had walked a great distance and come to Ira, her hometown? When a fat young bull had
been killed for her and she was given egbo [a meal of corn], a whole large pot of egbo? ya said when
she had eaten her full, she said she would turn back. ya was not able to complete the journey.]
runmila tun lo ddd nbr, Ifa ni ta lo talasan ba rokun? Oos anla loun talasan ba rokun. Wn ni n
j ti Oos anla ba rin tititi, to burinburin, to dele Ifn, nile baba r, ti wn fun un lagbeb adi [hen that
is beginning to lay eggs] to royin ti wn pa a, ati igbin, ati b os iki [egusi]. Oun ni to ba ti yo tan, o
loun o pada ile oun ni. Wn lOos anla o talasan ba rokun.
[runmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? Oris anla said he could make the trip. And what happened when Oris anla had
traveled far, when he had walked a great distance and come to Ifn, his hometown? When he was given
a hen that had just begun to lay eggs that they had just killed for him, and snails, and egusi stew?
Oris anla said when he had eaten his full, he said he would turn back. Oris anla was not able to
complete the journey.]
runmila tun lo ddd nbr, Ifa ni ta lo talasan ba rokun? lgba, o loun talasan o ba rokun. Iyn
Es u. Wn lo o talasan ba rokun. O loun talasan ba rokun. Wn ni to ba rin tititi, to burinburin, to dele
Ketu, nile baba r nk? Ti wn pakuk adi, ti wn fun un lepo pupa. lgba ni to ba ti yo tan, o loun o
pada ile oun ni. Wn llgba o talasan o ba rokun.
[runmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? lgba said he could make the journey. lgba is Es u. They say he could not
complete the journey. He said he could complete the journey. And what happened when lgba had
traveled far, when he had walked a great distance and come to Ketu, his hometown? When they killed a
hen for him and gave him red palm oil? lgba said when he had eaten his full, he said he would turn
back. lgba was not able to complete the journey.]
runmila tun lo ddd nbr, Ifa ni ta lo talasan ba rokun? Ogun, o loun talasan o ba rokun. Wn ni n
je tOgun ba burunburin, to rin tititi, to de Ire nile baba r nk? Tan fun un lmu, tan fun un ni wa yan,
tan b aja fun un nk? O ni toun ba ti yo tan, oun ni ijala loun maa k tan tan tan, toun ma dari lle.
Wn ni S ango O lOgun Wn ni o talasan ba rokun.
[runmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? Ogun said he could make the trip. And what happened when Ogun had traveled

far, when he had walked a great distance and come to Ire, his hometown? When he was given palm
wine, roasted beans, and they prepared a meal of dog for him? Ogun said when he had eaten his full, he
said he would sing his hunters songs all the way home. Ogun was not able to complete the journey.]
runmila tun lo ddd nbr, wn ni ta lo talasan ba rokun? runmila loun talasan ba rokun. Wn ni
to ba burinburin, to rin tititi, to de Okegti, nile baba r nk? runmila, tan fun ni abodi meji, abd
rukruke, ewur meji, abmu rdrd, ti wn gunyan, tan fun leku ati ja nk? Ati ti? O ni toun ba
ti yo tan, o loun a pada nile, eni iw runmila papaa, wn lo o talasan o ba rokun.
[runmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? runmila said he could make the trip. And what happened when runmila had
traveled far, when he had walked a great distance and come to Okegti, his hometown? When he was
given two fattened hens, two fattened she-goats, yam was pounded for him, and he was given rats and
fish and alchohol? runmila said when he had eaten his full, he said he would turn back home. Even
the great runmila could not complete the journey.]
runmila ni ta lo talasan o ba rokun? Wn lori ni kan n l talasan o ba rokun. Ori ni kan. A kapo ju
si. runmila ni daw bun k das [aro] rmi. Mapo elere, Mba tun, Blajoko, kinkin ti mrin
fn, o loun talo da ori ni kan lo talasan ba rokun? Ori ni kan ni gbe ni, ti n ba lowo lw, lw ori
ni. Ti n ba f aya, w ori ni. Ti n ba f m, ori ni. Ti n ba n wa ire gbogbo, ori ni n o ma ro fun o! Ori
mi o! Atete nir, atete gbe ni koos a. Ko si Oos a ti n da ni gbe lhin ori. Ori mi pl o!
[runmila says who has the skill to go on a voyage (overseas) like Alasan? Ori was the only one who
could make the trip. Ori is the only one. runmila says you cover a dirty person with dyed cloth.
[Praise names for O\ori], the one who makes the elephant blow its horn, ori is the only one who can
complete the journey. If you have money, it is the work of ori. If you want a wife, it is ori. If you want
children, it is ori. If you are searching for any blessing, it is to ori that you muct bring your
supplications! O my ori! Ori is always the first to remember me, who will quickly carry me to the
Orisa, my helper. There is no god who supports us like ori. My ori, I salute you!]
Wn ni ti babalawo ba ku, wn ni ti babalawo ba ku, wn ni akfa kofa r dasiko to. Tonis ango ba
ku, wn ni kru danu. Ti Ogun ba ku, wn ni kru fun ipa. Toos a nla ba ku, wn ni ku ru sigbo.
Ti eniyan ba ku, ko si eni ti wn ge ori l. Wn sin ni mri ni. Ori ni kan lo talasan ba rokun. Ori mi
pl atete niran, atete gbe ni koos a . Ko si Oos a ti da ni pe lhin ori. Ori pl o!
[They say when a babalawo dies, we must bury him with his Ifa. When a devotee of S ango dies, we
throw away his effects. When a devotee of Ogun dies, hunters take his effects and perform the ipa
rituals with them. When a devotee of Oris anla dies, we throw his effects into the bush. However, when
a person dies, nobody will take away his head. A person is buried with his/her head. Ori is the only one
who can make the journey like Alasan. I greet you ori, who is always the first to remember me, who
will quickly carry me to the Orisa, my helper. There is no god who supports us like ori. Ori, I salute
you!]
Ori is the only one who can help this person succeed. In everything that (s)he wants to accomplish in
life. Ifa says this person should be sure to worship his/her ori and ask ori before doing anything. (S)He
should not think too highly of him/herself. If (s)he is rich, (s)he should not think, Im rich! Im
respected! They can make me president. Ifa says (s)he cannot achieve this if (s)he doesnt ask his/her
ori first (No matter how rich he is). Ifa says it is only Ori. Ifa says so in Ogunda Meji.
Ogunda Meji 2:
If Ogunda Meji is cast for a person, if the message is negative, Ifa says this person needs to make a
sacrifice because of death. Ifa says (s)he should make a sacrifice because of death and that (s)he should
have two statues and two he-goats in the sacrifice. When the sacrifice is finished, (s)he should bury one
statue at the entrance to his/her house. Then (s)he should kill the goat and cut its head, then bury them.

Then (s)he should do likewise at the back door of the house, slaughter the goat, and bury the statue. Ifa
says that death will not be able to enter the house if (s)he makes the sacrifice. If Ifa says (s)he should
sacrifice because of death. If Ifas message is negative. Ifa says:
Ka to dobal ka pa igba m, ka fagbn isal kan le koroko ko ko a dia fun awran dendere, awran
ma ma de o aboju dendere. Afi bo ba le sunkun, afi to ba le gbl, awran ma de o, aboju dendere.
[Let us prostrate, let us make a circle of children, let us put our chin down cast Ifa for the picture that
looks so lifeless, who arrived with a lifeless face. Unless it can cry or you can dig, the statue arrives
with a lifeless face.]
Ifa says this person should have two statues in the sacrifice. When death is coming and wants to enter
the house, the statue will repel it. This person should make a sacrifice because of death. This is what Ifa
says in Ogunda Meji.
Ogunda Meji 3:
If Ifa reveals a positive message, Ifa says that person wants to marry a certain woman. He wants to take
her from someone else. The woman has already had a child, or someone else has already married the
woman before. He wants to take her away from her current situation. Ifa says he should do it, that he
will have her for good, and that there is no problem at all. He will be victorious. This is what Ifa says in
Ogunda Meji. This is how Ifa said it, Ifa said:
Aguru maguda aguru maguda bi ida o ba sunwn eji apori ida ko tun dagun a dia fun runmila, baba n
l re gba Dudu Ranran eyi ti s e m Alaran Oyigi.
[Aguru maguda aguru maguda when the clay is not good, let us intervene before it gets worse cast Ifa
for runmila when baba was going to take the dark-skinned daughter of Alaran Oyigi (the powerful
owner of multicolored clothing) from another man to be his wife.]
Our father, runmila, wanted to marry Dudu Ranran (the dark-skinned woman), who was the child of
Alaran Oyigi, although she was the wife of another man. He was told to offer a sacrifice and that he
would be successful in his endeavour. He performed the sacrifice, he took the woman, and he was
victorious. Some said, he could never take her, but baba told them they were lying and that their power
could never match up to his own. He was victorious. He danced and rejoiced. He praised the Ifa priests,
and they in turn praised Ifa. He said, yes the babalawo said so, yes the babalawo told me:
Aguru maguda aguru maguda bi ida o ba sunwn eji apori ida ko to dagun a dia fun runmila, baba n
l re gba dudu ranran eyi ti s e m alaran oyigi. Os o ni n ba n pe ori mi nibi. j mi, ju , bi is r
ba f, wn sin lhin S ango ni. Bi babalawo ni n ba n pe ori mi nibi. j mi, ju , babiku ba ku tan,
wn sin lhin as . O lkunrin, o lobinrin ni n ba peri mi nibi. j mi, ju , Es u ni rhin ni to ri i.
Ifa lemi ni mo rhin awn ta mi.
[Aguru maguda aguru maguda when the clay is not good, let us intervene before it gets worse cast Ifa
for runmila when baba was going to take the dark-skinned daughter of Alaran Oyigi (the powerful
owner of multicolored clothing) from another man to be his wife. If a sorcerer wants to curse me, let
me deal with him, leave him for me. When his efforts fail, we will offer him to S ango. If a babalawo
wants to curse me let me deal with him, leave him to me. When an abiku child has finally died, it will
simply be discarded without a funeral. If any man or any woman tries to curse me, let me deal with
him/her, leave it to me. Es u will always triumph over his enemies. Ifa let me triumph over my

enemies.]
Ifa says that this person will triumph over all of the people who are fighting him/her. Ogunda Meji says
so. Ifa says in Ogunda Meji that that person should be very careful and pray fervently and ask for all
that he wants from his/her ori before pursuing it. Ifa says that success is there for him/her.
Ogunda Meji 4:
Ifa also says that this person will have many blessings. A basket full of kola nuts is the prescribed
sacrifice so that (s)he will gain mmany blessings and authority. Ifa says that this persons way will open
up and be made easy. (S)He should include lots of kola nut in the sacrifice, one whole basketful. One
basket of kola is what must be in the sacrifice with lots of money. Ifa says (s)he will surely come into
money, all kinds of blessings, and his/her way will open up. This is how Ifa said it:
panrun s ekes eke ti Ymtu a difa fun lm a fhinti jagbn obi. Ki n to rni to s fhinti jagbn
obi tan, ire gbogbo to ni lw, ire gbogbo a to ni lnu.
[The bramble tree s e kes eke near Ymtu (a neighborhood in neighborhood) cast Ifa for someone who
reclines and eats an entire baskt of kola nuts. Before I see a person who reclines and eats a whole
basket of kola nuts, he receives blessings, he enjoys blessings.]
Ifa says that person will experience all kinds of blessings and should make an offering. His/her life will
be incredibly enjoyable. If Ogunda Meji is cast for someone, iyrosun [Ifa camwood powder] should
also be sprinkled over the basket of kola used for the sacrifice. The person should eat the kola nuts as
(s)he s going and coming, and when a guest or stranger passes by, (s)he should offer him/her some kola
nuts. They will pray for him/her saying, Ah, thank you o! May you always posses the secret of your
success! That is how (s)he will come to gain money. Both men and women pray for him/her and
prosper. Ifa says this persons road will open up, and (s)he will have lots of money. Ifa says so in
Ogunda Meji.

Ogunda Ojuani
Ogunda-Wn Lj Aarin 1:
Ogunda wnrin lo wa nile yi. Ogunda Wn Lj ta ri lo ni. Ifa ni keleyii o rub nb, ran kan
lo lo lo s l, ran naa le. b lo le yanju . Nibi ti eleyii dafa si, r kan s l, r naa le. Ifa
ni b lo le yanju r naa, ko rub nb, ko le ba s gun. Nibi Ifa na gba to fi s b nii o. Ifa na s
pe:
Abbgo, abbgo, abb ran ni o gun le gogogo lorw lfin, a dia fun Abs kle eyi ti s e
iwle wde Oos a, ti o do obinrin Oos a, ti o si sa wle du.
Wn ni ki Oos a, o lr kan lo s l. Wn ni ko rub nb o. Wn ni b lo le, lo le tan an, boya
eleyii un Ifa s fun eleyii un pe o ti daran kan nibi kan. ran naa le mu pe kokoko ran ko
s wn, tabi nkankan naa lee p. Ifa lb lo le ran. Ta ba s etutu si, to ba s etutu si nb, lo tan
ran si. Ifa si ni ki l n b. Eleyii un o ti o ba obinrin ti o y ko ba sun sun. O f f iyawo
oniyawo, obinrin ti o y ko ba sun, lo ba sun. Ko tete l s etutu nb, kran naa maa yi wn lw.
Bi Oos a . OoAbs kle ti s e iwle wode Oos a bo s e dobinrin Oos a nu. Loos a ba m. Bru
s e ba nuun, bo s e s e l sa ba runmila nu, pe k runmila o gba ohun nle. runmila ni [k]o
rub, bo s e rub nuun. Ni Oos a o ba le binu m. Ni ba n yin awn awo r, lawn awo wa n yin

Ifa. Lo ni b gg ni babalawo toun [wi] b, babalawo toun s:

Abbgo, abbgo, abb ran ni yio gunle gogogo lrw lfin a dia fun Abs kle eyi ti s e
iwle wode Oos a, ti o do obinrin Oos a ti o si sa wle du. b ni wn ni o s e, o si gbb nb, o
rub-. du m de o, awo lelebe. Baba rawo rere, s e lagbb.
Ifa ni b lo le ni ko ru nb. Naa ni o tan ran eleyii laiye o fi nu binu si. Ifa s b.
Ogunda-Wn Lejo Aarin 2:
Ifa na ti n s fun eleyii loju Ogunda-Wn Lj Aarin, hmm. Ifa pe ran kan leleyii n l yanju. Ifa
ni ko rub nb, yio rii yanju. ran naa o le di, o f l ba wn pari ija kan ni. ran ni naa, yio
riyanju to ba ti s etutu nb. Bi tifa naa s. Nibi Ifa na gba ti fi s b ni o. Ifa na s pe:
Ogun da wn lj aarin, Ogun o da wn lj aarin a dia fun Ogun ti n l re da wn lj lode
run. b ni wn ni [k]o s e, o si gbe b nib o rub. Iru b ni fin ti gbe ni, aitete ru tEs u
a da
ladanu. Ko p, ko jinna, Ifa wa ba ni laarin is gun. Talo gbb nb to rubo, Ogunda nikan, lo
gbb nb to rub.
Ifa ni keleyii o rub nb, ran kan ni lo yanju, yioyioyio si s e yanju fun un. Abru aboye, Ifa
na s nu.
Ogunda-Wn Lj Aarin 1:
This is Ogunda wnrin. It is Ogunda-Wn Lj that we see here. Ifa says this person should offer a
sacrifice because of a problem; the problem is very difficult. A sacrifice can solve this issue. When this
message is transmitted, someone is having a difficult problem. Ifa says a sacrifice is the only thing that
can solve the problem so that (s)he can overcome it. This is the way Ifa expressed it. Ifa says:
Abbgo, abbgo, abb ran ni o gun le gogogo lrwa lfin a dia fun Abs kle eyi ti s e iwle
wode Oos a, ti o do obinrin Oos a ti o si sa wle du.
[Abbgo, abbgo, the hand fan of trouble will land in the hand of the king helps us to understand the
case of Abs kle (the tiny blade) the close friend of Oos a (Oris a) the one who had sex with the wife
of Oos a (Oris a) and ran away to du (runmila)]
They said Oos a was having a problem. He was told to offer a sacrifice. They said the sacrifice could
resolve it. Ifa says to this person that (s)he caused serious trouble somewhere. As a result (s)he could
even be taken to prison because it is so serious. Ifa says a sacrifice can deliver him/her if an offering is
made in addition. If (s)he also makes an offering, it will resolve the issue. Ifa says he should do so. This
person slept with a woman with whom he should not have slept. He likes someone elses wife. He slept
with a woman with whom he should not have slept. He should quickly make an offering so that the
problem will not get out of hand like happened with Abskle. He was a close friend of Oos a, but he
slept with Oos as wife. Osa found out about it. Abskle became very afraid, and that is why he
hurried to see runmila said begged for runmila to save him. runmila said he should offer a
sacrifice, so he did it. Then Oos a was no longer able to be angry. He [Abskle] praised the babalawo,
and the babalawo in turned praised Ifa. He said, yes it was as the babalawo told me, it is as the
babalawo predicted:

Abbgo, abbgo, abb ran ni o gun le gogogo lrwa lfin a dia fun Abs kle eyi ti s e iwle
wode Oos a, ti o do obinrin Oos a ti o si sa wle du. b ni wn ni o s e, o si gbb nb, o rub-. Edu
m de o, awo lelebe. Baba rawo rere, s e lagbb.
[Abbgo, abbgo, the hand fan of trouble will land in the hand of the king helps us to understand the
case of Abs kle (the tiny blade) the close friend of Oos a (Oris a) the one who had sex with the wife
of Oos a (Oris a) and ran away to du (runmila). ]
Ifa says that a sacrifice that (s)he should offer is what will end this problem once and for all. Ifa says
so.
Ogunda-Wn Lejo Aarin 2:
Ifa also says for this person in Ogunda-Wn Lj Aarin that this person is going to resolve a problem.
Ifa says (s)he should offer a sacrifice, and (s)he will be able to resolve it. This problem is a bit tricky,
and (s)he wants to end some kind of conflict. The problem will be resolved once (s)he has made an
offering. This is what Ifa says. This is the way Ifa explained it. Ifa says:
Ogun da wn lj aarin, Ogun o da wn lj aarin a dia fun Ogun ti n l re da wn lj lode run. b
ni wn ni [k]o s e, o si gbe b nib o rub. Riru b ni fin ti gbe ni, aitete ru tEs u a da ladanu. Ko p,
ko jinna, Ifa wa ba ni laarin is gun. Talo gbb nb to rubo, Ogunda nikan, lo gbb nb to rub.
[If Ogun judges them, if Ogun doesnt judge them it makes no difference, helps us to understand the
case of Ogun who judged them in the abode of heaven. He did everything asked of him. Failure to
sacrifice to Es u in a timely fashion renders the effort a waste. Not long after that, Ifa met me enjoying
victory. Who offered the sacrifice? Ogunda is the one who offered the sacrifice.]
Ifa says this person should offer a sacrifice, so that (s)he can resolve his/her problem. Ifa will resolve it
for him//her. Ifa says so.

Osa
sa Meji 1:
Ni Ifa ti niyan ba tun da Ifa fun niyan, ti sa Meji to wa nil yii to jade, sa Meji re bayii.
Oju sa Meji re bayii. Ti Ifa un ba jade si niyan, Ifa s fun eleyii, gbogbo irin ajo r ko gun.
ran r, na r o la. Gbogbo is r o ti n baj. Ko keleyii o s etutu daadaa, ko si ko rub fun
awn gbrun r. Ifa s b, gbrun r wn gbal, wn j ki nkan ri o gun. Ifa s b lodu sa
Meji. sa Meji lo s b. O ni:
Isa sa meji n ki arawn j j j, awn lo difa fun gb aiye, a bu fun trun. Taiye n t l, br
kinni run phin da. gb aiye n tl, br kinni run phin da
Ifa ni keleyii o tete ko b awn gbrun r, Ifa ni gbogbo ohun, gbogbo nkan r tan o j o da, yio
da. m ti o bo ba jleyun lo ni wahala lori m; wn j ko, yio rm bi, yio nifkanbal lori
m. To ba j pe is r ni, nan ba j m lw tan o j [ki] o rna owo. Ifa ni gbogbo na r o,
na r yio la. Ko b awn gbrun nb lodu sa Meji. A s b. Ifa ni kele
sa Meji 2:
Bo sa Meji ba tun jade si eniyan, to ba gbin. Ti Ifa Ti o ba fore nb ni n j to ba gbin. Ifa ni
eleyii o ni isimi; wahala r ti p ju. Bi s e n loke, ni lodo, bi s e n l kuro ni company kan ni n b si

company keji, ti o rowo nb! Tna r o la, wn j lowo, wn o sanwo os u

fun, ako[ko] to wa deb
ni wn [k]o sanwo fun un. Bo, bo, bo wa tun fi ibis [yn] il, to pe j koun na l s e agb o, to ba
tun doko nkan ti o tun ni da. To ba tun l s agbas e [tenant farmer] loko, wn o tun ni fun un
lowo. Yio tun kuro loko, yio tun wale. To ba tun br is mii[ran], is r o ni da. Ifa ni ko rub,
isimi nb. Ifa ni isimi yio de ba. Nibi Ifa gba to fi s b. O ni:
Isa n salub prpwu a difa fun agb eyi ti o ti le sa roko, eyi toko sa rele. b ni wn ni [k]o s e,
o si gbb nb, o rub, riru b ni fi ti n gbe ni, aitete ru tes u a da ladanu, ko p, ko jinna, Ifa wa
ba ni laarin is gun, aarin is gun, la ba ni ls baris a. Ta ba waiye, ns e la ni gba. Ifa j [ki] n
nigba rere. lda mi ko gbe mi o, ki n nisimi. Ba ba waiye s e la nisimi.
Ifa ni eleyun yio ni isimi, ko s e tutu nb. Abru aboye, ti sa Meji s nu un o. Loju sa Meji o.
Tifa wi ni.
sa Meji 1:
If someone casts Ifa and sa Meji comes up This is sa Meji. This is the Odu sa Meji. If this sign
comes up for someone, Ifa says for this person that his/her life journey is filled with obstacles, (s)he is
stuck. All of his/her efforts is for naught. This person should be careful to make a sacrifice, and should
make a sacrifice for a debt to heavenly spirits. Ifa says these spirits are the ones preventing himher
from being successful. Ifa says so in Odu sa Meji. sa Meji says so. Ifa sys:
Isa sa meji n ki arawn j j j, awn lo difa fun gb aiye, a bu fun trun. Taiye n t l, br kinni
run phin da. gb aiye n tl, br kinni run phin da
[Isa sa meji greet each other very well, these are they who cast Ifa for the group on earth and those in
heaven. We on earth are about to be disgraced, heroes of heaven dont turn your back on us anymore.
Those of us on earth are about to be disgraced, heroes of heaven dont turn your back on us anymore.]
Ifa says this person should quickly appease those spirits. Ifa says that everything that is not going well
will improve. If perhaps (s)he is have trouble because of [a lack of] children, they will ensure that (s)he
will have children and have peace of mind because of it. If it is his/her work that is troubling him/her,
they will come to help him/her. Ifa says that his/her way will open up. These spirits are there in sa
Meji.
sa Meji 2:
If sa Meji comes out for someone and Ifa gives a negative message [gbin]. Gbin refers to when Ifa
does not carry a positive message. Ifa says this person does not have any rest; (s)he has far too much
trouble. No matter where (s)he goes, high or low, moving from one company to another, (s)he cant
make any money. His/her road will not open up. They owe him/her money. They will not pay his/her
salary, as soon as (s)he arrives there, the company will not be able to pay salaries. If (s)he decides to
leave that line of work and tries to become a farmer, or goes to the river, things will still not go well for
him/her. If (s)he wants to go work on a farm as a tennant farmer, they still wont give him/her money.
(S)He will leave the farm and return home. If (s)he begins a different line of work, it wont go well. Ifa
says (s)he should make a sacrifice, that (s)he will have rest. This is how Ifa said it. Ifa said:
Isa n salub prpwu a difa fun agb eyi ti o ti le sa roko, eyi toko sa rele. b ni wn ni [k]o s e , o si
gbb nb, o rub, riru b ni fi ti n gbe ni, aitete ru tes u a da ladanu, ko p, ko jinna, Ifa wa ba ni
laarin is gun, aarin is gun, la ba ni ls baris a. Ta ba waiye, ns e laa ni gba. Ifa j [ki] n nigba rere.
lda mi ko gbe mi o, ki n nisimi. Ba ba waiye s e la nisimi.

[Isa n salub (childs game) cast Ifa for the farmer who ran to the farm, and then ran back home. He
offered the sacrifice that was prescribed for him. He did everything asked of him. Failure to sacrifice to
Es u on time renders the effort a waste. Not long after that, Ifa met me in the midst of victory. We find
victory at the feet of God. When it comes to life, we are supposed to enjoy a good lifetime. Ifa let me
have a good life. Ori favor me, that I may have rest. When we come to life, we should have rest.]
Ifa says that person will have rest, and should make a sacrifice. That is what Ifa says in sa Meji.

Ika
Ika Meji 1:
Eni ti a da Ifa Ika Meji fun, ta ba da Ifa Ika Meji fun, Ifa ni keleyii o s etutu u, Ifa lna r yio la.
Ifa ni yio b [ni]nu ipnju to wa. Toun na o si ri ta j s e, ti o lm, ti o las , ti o nire gbogbo. Ifa
pe irrun o de ba, ko la foriti daadaa, ko mura s is , ko si maa gbadura. Gbogbo ohun ti n dun
lkan, ni Eledumare o s e fun patapata. K l s etutu. Tori ko ni nkankan bayii, ko ra ko
bgbpe. Owo naa leniyan si fi bgbpe, nigba ti o rowo ti s e nkankan. Ifa ni keleyii o, ko ma
ko ma kanju gbogbo ohun ti o ni, ni o ni i. Toun na bgbpe ti o dolowo, ti o dalla, ti o dalas .
Ifa ni b ni. Ifa ni tori ilsiwaju lo si dafa. Nibi Ifa gba tifa gbe j b. O ni:
Eni Tere, Eji Tere a difa fun igbado eyi ti n loko ailere ldun. b nan ni [k]o s e, o si gbb nb, o
rub. Ashin wa, ashin b, igbado wa donigba as . Ashin wa, ashin b, igbado wa doni
Wn ni ki igbado, wn ni [k]o rub o. Ibi Kifa ni ibi kan ni eleyii n l yii, o l moko ni, tabi oun
l s is kan nibi is kan ni. Ifa pe ko s etutu [k]o to l ib ni o ti rire ti mu b. Ti o ti kle, ti o ti
ni aya, ti o ti nire gbogbo. B ni, Ifa naa s b. Nan ba ni kigbado ko rub, kigbado ko ko sas
lara r to ku ni. Ihoho lo rin doko, igbado si ti rub [ko] to l. Nigba to doko bayii, to wle, nigba
tlrun gbe is r de fun, gg bi babalawo ti s tan ba dafa r, tan ba s etutu . Lo ba donigba
m, lo donigba as , lo donigba aya, lo donire gbogbo. Lagbo ba kun, ah! Ni n ba n yin awn
awo, lawn awo wa n yin Ifa. Inu dun, orin awo b sii lnu un. s tna faa bayii, ijo ni n jo,
ay ni n y. O ni b, babalawo toun [wi] b, babalawo toun s:
Eni Tere, Eji Tere a difa fun igbado eyi ti n roko ailere ldun. b nan ni [k]o s e, o si gbb nb,
o rub. O gb riru eb ru o, o gb tete ru tes u. O da, eru Epo, eru ffa, igbado wa donire
gbogbo. Ki ni igbado mu b loko? Ihoho ni igbado rin doko, igba as lo mu b, igbs . Ki ni
igbado mu b loko? Igba m ni igbado mu b, igba m. Ki ni igbado mu b loko? Igba ire
gbogbo, ni igbado mu b loko.
Ifa ni eleyun ibi ti n l nb yio ti s e as eyori. Ko s etutu nb loju Ika Meji. Ifa s b.
Ika Meji 2:
Bifa ta tun da Ika Meji na fun eniyan loju odu, Ifa ni keleyun o s etutu ire ajinde de tan fun
[almost overtaken him]. Keleyun o maa ro ara r pin o, pe bo bo wa ni toun s e j laarin gb
oun bayii. Ifa ni nigba ire r ba de, Ifa ni oun gan, yio ma yin Eledumare ni. Nigba ire r ba de,
Ifa ni ire ajinde ti s e tan, ti o de fun eleyii o, ko fkanbal. Loju Ika Meji. Nibi Ifa gba to fi s b
re o. O ni:
Ahun lo kakaka ahun wo gba oos a lo da yiwiniwini t kun lhin. Alade o ji n bo ji o, a ji n de ni
ti kiri baraptu ji gidigidi.

Ifa ni ire ajinde de feleyii. Ifa s b. Pe ko ko mura s is , ko si ma gbadura . Ifa ni labadi nire
ti o de, toun na dolla, ti o dolla.
Ika Meji 3:
Ifa ni keleyii o rub nitori m. O ti s b nb. Ifa ni ko rub nitori m. Ifa ni ko ni kan ibanu
j lori m rara, yio si s e abi m. Ko si ni ri wahala nitori m, ko rub nb. Ti o si bim p. Ifa
ni eleyii yio bim p. Pe gbogbo ohun ti n dun lkan yio bim ti o p. Ifa l s b. Nibi Ifa gba to
fi s b. O ni:
Okuta o s e mu s alege a difa fun Yindinyindin eyi ti n sa l ajuba ti n l re kan nile omo nibi bi.
Wn ni ko rub. Wn lm r yio p. O gb riru b ru o. O gb atete ru tes u
, o tu. Ero Epo, ero
ffa, wa ba ni ni jbutu m, jbutu m la ba ni ls baris a.
Ifa ni bo si bim p nu un. Ah! Wan a ni wo lagbaja, bo s e n bim bi yindinyindin. wo
lagbaja bi s e bi yindinyindin. Yindinyindin bim p, oju pn [he suffered]. Kokoro naa ninu
igbo lo wa. Inu igbo ni place in bush. Wn ni ko rub, o si rub. O si bim p. Tawn eniyan ba
s, wn ni ah. Wo lagbaja bo s e n bim bi yindinyindin. Look at that woman, [s]he has children
like yindinyindin, so o ti s abiam [has e many children] daadaa. Abru aboye, tika Meji s fun
k to k wa nu un loju Ika Meji. Ifa ni keleyun nifkanbal. Ifa ni ire r yio de o.
Ika Meji 1:
Anyone for whom Ika Meji is cast, Ifa says that (s)he should offer a sacrifice to open up his/her road.
Ifa says (s)he will be delivered from his/her current suffering. (S)he will see a way to move forward, to
have children, to have clothes, to have all kinds of blessings. Ifa says life will become easier and that
(s)he should persevere. (S)he should be diligent in his/her work and pray. In this way, everything that is
causing him/her distress will be addressed by God/Olodumare once and for all. (S)He should offer a
sacrifice because (s)he is lacking something now, cannot measure up to his/her peers. It is money that
helps people achieve their potential; when you have money you can accomplish a lot. Ifa says this
person should not rush. Everything that (s)he does not have now, (s)he will have. (S)He will measure
up to his/her peers, become wealthy, become successful, and own lots of clothes. Ifa says so. Ifa says
this person came to consult Ifa because of a lack of progress. This is how Ifa came to this conclusion.
Ifa said:
Eni Tere, Eji Tere a difa fun agbado eyi ti n loko ailere ldun. b nan ni [k]o s e , o si gbb nb, o
rub. Ashin wa, ashin b, igbado wa donigba as . Ashin wa, ashin b, igbado wa doni
[Try once, try twice, cast Ifa for Corn who was working in the farm without profit. Corn made the
sacrifice that was presecribed. Soon after that, Corn became very successful. Soon after that, Corn
became very successful.]
They said Corn should offer a sacrifice. Ifa said there is a place to which Corn was going, maybe he
was going to the farm, or to a particular place of work. Ifa said Corn should offer a sacrifice before
going to that place so that (s)he wont miss out on his/her blessings. So he could build a house, have a
wife, and receive all blessings. Yes, Ifa says so. They advised Corn to make a sacrifice. Corn did not
even have enough cloth to wrap around his body. Corn went to the farm naked, but offered a sacrifice
before he left. When he arrived at the farm, Gods handiwork became manifest just as the babalawo
said when he case Ifa for Corn. Corn had countless children, owned countless amounts of cloth and all
kinds of blessings. Everyone paid close attention to him Ah! He began to praise the babalawo, and the

babalawo in turn praised Ifa. He was happy, and the priests song came to his mouth. His feet went like
this; he began to dance and celebrate. He said, yes my babalawo said so, my babalawo told me:
Eni Tere, Eji Tere a difa fun igbado eyi ti n roko ailere ldun. b nan ni [k]o s e, o si gbb nb, o
rub. O gb riru eb ru o, o gb tete ru tes u. O da, eru Epo, eru ffa, igbado wa donire gbogbo. Ki ni
igbado mu b loko? Ihoho ni igbado rin doko, igba as lo mu b, igbs . Ki ni igbado mu b loko?
Igba m ni igbado mu b, igba m. Ki ni igbado mu b loko? Igba ire gbogbo, ni igbado mu b loko.
[Try once, try twice, cast Ifa for Corn who was working in the farm without profit. Corn made the
sacrifice that was presecribed. He quickly gave Es u his due. People from far and near, Corn became
successful. What did Corn bring back from the farm? Corn went to the farm naked, but he brought back
countless clothes. What did Corn bring back from the farm? Corn brought back countless children.
What did Corn bring back from the farm? Corn brought back countless blessings.]
Ifa says that person will succeed where (s)he is going. (S)He should offer a sacrifice in Ika Meji. Ifa
says so.
Ika Meji 2:
If the Ifa sign that is cast here, Ika Meji, is cast for someone, Ifa says that person should offer a
sacrifice because the blessing of resurrection is almost upon him/her. This person should not lose faith
in him/herself or believe him/herself to be more unfortunate than others. Ifa says when his/her blessings
arrive, Ifa says that person will praise God. When his/her blessings come, Ifa says the blessing of
resurrection will arrive for this person, and (s)he will have peace of mind. In Ika MejiThis is how Ifa
said it. Ifa said:
Ahun lo kakaka ahun wo gba oos a lo da yiwiniwini t kun lhin. Alade o ji n bo ji o, a ji n de ni ti
kiri baraptu ji gidigidi.
[Turtle squeezed himself and went into his shell, Orisa who can even pursue a tiger. ]
Ifa says his/her blessings will emerge shortly. (S)He should take care in his work and pray. Ifa says
his/her blessings will arrive unexpectedly, and (s)he will gain prestige and wealth.
Ika Meji 3:
Ifa says this person should offer a sacrifice because of trouble bearing children. Ifa says so here. Ifa
says (s)he should make a sacrifice because of children. Ifa says there will be no problem of fertility,
(s)he will have children. There will be no trouble because of children, so (s)he should make a sacrifice.
(S)he will have many children. Ifa says (s)he will have many children, that everything that is troubling
him/her (s)he will have many children. Ifa says so. This is how Ifa said it. Ifa said:
Okuta o s e mu s a lege a difa fun yindinyindin eyi ti n sa l ajuba ti n l re kan nile omo nibi bi. Wn ni
ko rub. Wn lm r yio p. O gb riru b ru o. O gb atete ru tes u, o tu. Ero Epo, ero ffa, wa ba
ni ni jbutu m, jbutu m la ba ni ls baris a.
[A stone cannot replace eggs/larva cast Ifa for the Ant who went into the forest looking for children.
They said (s)he would have many children if (s)he would prepare a sacrifice. (S)he followed directions
and quickly gave Es u his due. People from far and near, come meet me in the midst of children, we
receive the gift of children at the feet of the King of the gods.]

Ifa says that is how (s)he had so many children. Ah! They said, see so-and-so, (s)he has as many
children as yindinyindin [a kind of ant that travels in hoards]. See so-and-so who has as many children
as yindinyindin. Yindinyindin had many children. She suffered. It is a kind of insect inside the
forest/bush. They said (s)he should make a sacrifice, so (s)he did so. People said, ah! See so-an-so who
had as many children as yindinyindin. Look at that woman, she has children like yindinyindin, meaning
she had many children. This is what Ika Meji says for this person. That is the lesson Ika Meji teaches.
Ifa says this person will have peace of mind as his/her blessings will come.

Otrupon
Oturupn Meji 1:
Ni ta a ba da Ifa lgbn Meji fun eniyan, Ifa ni ni kan ni n s e aar o, ti n s e aisan. Kan o
s etutu tori , ko ma ba ku. Ifa ni adi ti wn o fi s etutu nb, adi meji to tobi daadaa, toju to
ju ole w tan le ji gbe l ni ki onitoun fi s etutu. Nitori pe iku un, yio.. iku yio kuro lara laisan, yio
b sara adi un. n ba ti wa ji adi n gbe [whoes er takes that hen], ni iku na o pa a. Ifa la aisan
kan nb nitosi eleyun, ko s etutu tori . Nibi Ifa gba tifa fi s b ni o. O ni:
Mgbnmgbn kan ko ta koko omi m eti as , mramran kan o m yep il a difa fun
dunbaku m Iwarr nif. Nba ti iku desin oo, yr logbadi irana mi l. Adi irana ti mo
gbel wa da? yr ti gbe l.
Ifa ni yr adi na iku to f pa eleyun, ara adi ni o wa. Ba ba ti s e irub tan, a mu awn
nkan rub un, la di ma apadi kan, la jul [release it]. A ti fi nu gbogbo ara alaisan yii, a fi nu
gbogbo ara r, latoke dele. A wa jul yio ma l. ni to ba ji adi un gbe niku o pa. Ifa ni b ni
loju lgbn Meji.
lgbn Meji 2:
Lodu lgbn Meji naa si w, tifa ti ni keleyii o s ra fr, pe r r kan nb amran ti o ma ba
da. Bi o s e s e iku pa ni o, ko ma gb o. Ti o ba ma iru ti s e ninu awn r r, r naa hin r
kako bayii, ti o maa n yan, ti o maa n yan bayii. Ninu awn r r un. Ko s ra fun un. Nibi Ifa
gba tifa fi j b. O ni:
gbn lni m ni o m eru, ni ba meru ni o m tan awn lo difa fun Alabahun gangan eyi ti
o fi eso mu Ikoko b apa baba r ninu oko.
Alabahun gangan re ati Ikoko r ni wn. Baba Alabahun o si ni Oos a [Oris a] kan ti n maa b
ninu oko r, ko to ku, igi Apa ni. Ib naa loos a naa wa. Nigba baba Alabahun wa ku, Alabahun
wa ri ohun ti n fi b ldun yii. Lo wa l ba r r. O ni, Iw r mi, o ni, iw nu o. Oun m pe
o fran ran jij. Gbogbo bi ti n pa o yii, to ba ti de nu oko baba oun nisiyin o rran j daadaa.
Ikoko lo yaa, nigba ti bi si n pa a, nan ba l, igba ti wn dohun, Ikoko ni r mi ran oun da?
O ni, ah, o lo gun igi yii l ni, to ba ti gun igi yii, o lo ri wn bi wn s e p l lkan. Alabahun si
ti dgbn k okun sil. To ti pokun so Lo ti pokun si pe ko le so. Lo ni, Iw r ko gun igi, lo ri
ki ko gun igi l. Kkrun b bi okun un. O ni o ri bran s e p to. Br r si gungi, lo ba
krun b ibi okun un, bo s e ygi fun nu un. Bokun s e fun Ikoko lrun nu un. Nigba [ti] o ku bi
mi kan si lrun, lo ba ge okun yn, gban lr jan ml, lo ba du [slaughter] u, lo fb du si
lrun. Sigi pe Iw igi yi o, oun b o. Baba oun o. La sa s etutu, o sa b bi wn s e maa n b .
Lo ba tan r r pa. Ifa ni keleyii o s ra fun r, kan ma ba tan pa a. Loju lgbn Meji. Bifa na
s e s nu un o. Abru aboye o.
Oturupn Meji 1:

If lgbn Meji is cast for someone, Ifa says there is someone who is sick or has an illness. The people
around the aflicted person should make a sacrifice because so that the sick person does not die. Ifa says
that hens should be used in the sacrifice. Specifically two fat hens that would tempt theives to steal
them. Death with leave the body of the sick and go into the body of the hen. Whoever steals the
chicken, death will kill him/her. Ifa says the sick person is close to this person, so (s)he should offer a
sacrifice because of it. This is how Ifa said it, Ifa said:
Mgbnmgbn kan ko ta koko omi m eti as , mramran kan o m yep il a difa fun dunbaku
m Iwarr nif. Nba ti iku desin oo, yr logbadi irana mi l. Adi irana ti mo gbel wa da? yr
ti gbe l.
[A wise person cannot tie water to the end of his clothes, a seer cannot know the number of grains of
sand on the ground cast Ifa for dunbaku the child of Iwarr in If. I would have been dead since last
year, but the fox took my sacrificial hen away. Where is my sacrifical hen? The fox has taken it.]
Ifa says that death who wanted to kill this person, but will move to the body of the chicken. Once the
sacrifice has been finished, the chicken should be released. They should rub the chicken against the
body of the sick person from head to toe. Then the the chicken should be released, and it will go.
Whoever steals the chicken will be taken by death. Ifa says so in lgbn Meji.
lgbn Meji 2:
In lgbn Meji also, Ifa says that this person should beware of friends. That one particular friend will
give advice that is not good, the kind of advice that will lead to death. (S)He should not listen to that
friend. If (s)he doesnt know who it is amongst his/her friends, the friends back will be hunched over
like this. (S)He will also sway like this while walking. The person is amongst his/her friends and (s)he
should beware of that friend. This is how Ifa came to this conclusion. Ifa said:
gbn lni m, ni o m eru, ni ba meru, ni o m tan awn lo difa fun Alabahun gangan eyi ti o fi
s mu ikoko b apa baba r ninu oko.
[One only knows wisdom, one does not know tricks, one who knows tricks does not know deceit cast
Ifa for Alabahun gangan (Turtle) the one who used guile to offer Hyena as a sacrifice to the Apa tree
of his father in the farm.]
Alabahun gangan (Turtle) and Hyena were friends. Turtles father had an Oris a that he worshipped in
his farm. It was an Apa tree. That is were the Oris a was. When Turtles father died, Turtle began
looking for what he could use to worship the Apa tree that year. He went to meet his friend Hyena. He
said, Hey my friend! I know how much you like to eat meat. Im sure youre hungry now, but if you
come with me to my fathers farm, you will see so many animals to eat. Hyena gladly accepted the
offer, and since he was hungry, they left. When they got there, Hyena said, My friend, where are all
these animals? Turtle said, Ah, go climb that tree. When you reach the top, you will see just how
many animals there are. Turtle had already made a kind of noose and tied it to the tree so he could
hang Hyena with it. He said, My friend, climb up the tree. Get up there nad put your head through that
loop and you will see so many animals to eat. So his friend climbed the tree, he put his head through
the noose, and Turtle pulled on the rope. That is how Turtle used the rope to strangle Hyena. When
Hyena had almost drawn his last breath, Turtle cut the rope. GBAN, his friend fell to the ground. Then
Turtle used a knife to cut Hyenas throught and slaughter him. Then he said to the tree, O tree! I am
worshipping you! Father, I am honoring you! and did everything required of him for the ritual. He
tricked and killed his friend.

Ifa says this person should watch out for a friend who will try to trick and kill him/her in lgbn
Meji. That is how Ifa said it.

Otura
Otura Meji 1:
Odu Ifa ti a dal yii, Otua Meji lo wa nl yii. ni ta da a fun, Ifa s fun eleyii wipe ko mojuto sin.
To ba j pe musulumi ni, ko l kewu. Ko mojuto sin daadaa, k l kewu o, to ba j pe iran
musulumi ni. To ba j pe eleyii, yio s e babalawo, to si tun j pe iran musulumi ni baba r tl, ko
s e mejeji p, o bara wn mu. Ifa las eyri wa fun eleyii. Kewu gidi ni k l ke, kewu lna r. Loju
Otua Meji. Ifa ni to ba ti l kewu, gbogbo nkan o wa r lrun. As eyri yio de ba. Ifa s b
loju Otua Meji. Nibi Ifa gba to fi s b. O ni:
Dagadamba n fura sy oko gb mle Aworokonjobi a dia fun runmila. Baba n l re gba
gambi, a gba gambi o, a gba a wa, a le we lawani a gbe ede brun. Ifa wa wa di mle.
Ifa ni keleyii l kewu, Ifa to ba ti kewu, o las eyri wa fun. Gbogbo ohun pe, oke s oro r, o ni
yio lle ni. B ni Ifa s, lodu Otua Meji. B ni.
Otura Meji 2:
Otura Meji Ifa yii tun s feleyii wipe keleyii k s ra r daadaa. Ko m pe agba nb. ni to ba
ba nibi kan, to ba jga fun, ko gba lga. Kas eyri o le ba de ba. Tori ohun toun na ba s e ni o gba
o. Ifa ni teleyii ba s e ni o gba, ko ma huwa buruku fun ni to j as aju r. Ko ma rifin, Ifa ni to ba
s e fun agba n loun na o gba. Ifa ni to ba ti le triba fagba, to si gba pe ni to wa iwaju yii, ga lo
j fun oun, Ifa ni yio s aseyri. Loju Otua Meji naa lo s b. Nibi Ifa gba to fi s b fun eleyii ni
pe. O ni:
Araba ni baba, ara ba ni baba ni ti a ba la ba ni baba. ni ti a ba ninu ahere ni baba a difa fun
Baba Imle abiewu grj eyi ti o fi gbogbo aiye s e f j. Ta ni baba eriwo. Araba ni baba eriwo.
Araba
Ifa ni keleyii o gba agba to ba ti j as aju r, ko ma gba pe baba ni. Ifa ni nigba naa ni o laseyri.
Ifa s fun eleyun baun. B ni ta ba n tifa ba s fun. Ko huwa daadaa, ko ma s e daadaa. Ifa
la o laseyri, o lo wa fun un.
Otura Meji 3:
Ifa leleyii si w, yio l m iwn ara r. ni ta ba da da Ifa yii fun. Ko l mwn ara r. K ma s e
s e arimi. Nitori pe n tifa fi n ki l fun eleyii pe keleyii o l mu ara, ko ma s e s e arimi pe aarin ta
lo wa. Aarin ta lo wa o. To ba si ni suuru daadaa, to kun fadura, Ifa ni yio s gun awn ta un, ti
o wa di ba le gbogbo wn lori patapata. Ti o dba le wn lori. Loju Otura Meji. B ni ibi tifa
gba to fi s b nii. Fun eleyii. O ni:
na kan ti n ihin wa, na kan ti ohun wa. Ipade na meji a bi nu s ons o a dia fun Erinmdo eyi
ti o mu jba igi loko. Ifa lo wa ferinmdo jba.
Erinmdo re, hmm, oun na mu jba igi loko. Wn ni kerinmdo o rub nigba igba iwas. Nitori
pe, aarin ta lo wa. Gbogbo gb r patapata, wn bori ni. Wn ba s ta pe, s oun ni kan ni.
S o un ni kan lo rwa ni. Wn s a n dit m . O wa meji kta, [o daarun] o gboko awo l. Oun na
kuro ninu iyanj ibi. O loun yio s gun ta. O meji, kta, o daarun, o gboko awo l. O fowo Ifal,
a dafa fun un. Awn babalawo s fun un pe oun le s gun ta, ninu ohun to b si naa ni. Naa lo

daNi eleyii dafa si. O ni b ni, ni ko rub. Wn ni to ba ti rub, wn ni gbogbo ohun tan a fi
iya jun, tan ba s ta oun, ni o wa dba le [wn] lori i. B runmila s e s efa fun Erinmdo nu un.
Bo s e dba le gbogbo wn lori nu un. T ba kirinmdo ni ninu igbo doni doni, o rwa, rabata
bayii lori, kosi ohunn ti wn o fi s e. Bni, ni n ba n jo ni n ba n y. Ngbo o s gun ta tan. O ni
b babalawo toun [wi] b, babalawo toun s:
na kan ti n ihin wa, na kan ti ohun wa. Ipade na meji a bi nu s ons o a dia fun Erinmdo eyi
ti o khin igi loko. Ifa lo wa ferinmdo jba. runmila lo gberimdo niyawo. Ifa waa ferinmdo
jba.
On s e Ifa wa ferinmdo jba ooo.
Ifa wa ferinmd jba.
runmila lo gberinmdo niyawo.
Ifa wa ferinmdo jba.
Bo s e j ba le gbogbo awn igi gb r lori nu. Ifa ni eleyii yio dba le gbogbo awn ota lori,
ko ko rub nb. B ni, Ifa lo s b. Loju Otura Meji naa ni.
Otura Meji 4:
Ifa tun s fun eleyii naa, huh, ko m iwn ara r, aarin ta lo wa. Tori ojjum nan fi s epe,
gbogbo ohun ti n s e o t wn lrun. S u
gbn gbogbo epe ti wn s e yii, to ba ti le rub, tawn
babalawo jawe Ifa fun un, Ifa lepe naa yio yi pada ti o mu ni lari ni. Ti o lowo lw, ti o la, ju
gbogbo ti wn ba s e ta l. Ifa lo s b. Nibi Ifa gba to fi s b ni o. O ni:
Ka mu irin pnna ka fi ya m loju, ka fi esi ya m lrun, baba wn ku o, won o jogun ru. Iya
wn ku o, wn o jogun ilk. Bni won o jogun akisa jinni a difa fun runmila. Wn fi jojum
wn fi baba s epe,
Wn ni ki baba runmila o rub, nigba awn babalawo da a, wn ni [ko] rub. Gbogbo wn tan
s epe fun baba yii. Pe ayipada r owo ni baba o fi ni o. Bi baba s e s etutu nu o. Baba gb riru o ru
o, baba gb titu o tu. O gb oharaka b loju pn, o ha. As hin wa, as hin b, Ifa wa ba baba
ni jbutu ire. Baba n jo, baba n y. O ni b nan babalawo toun wi, o ni:
Ka mu irin pnna ka fi ya m loju, ka fi esi ya m lka lrun, baba wn ku o, won o jogun ru.
Iya wn ku o, wn o jogun ilk, bni won o jogun akisa jinni a difa fun runmila. Wn fi
jojum wn fi baba s epe, n j bi ba gbe mi s epe ngba yii bi n s ai ni owo lw. Egbo gbo, wa
wa, b s e n gbe mi s epe nigba yii mo fi faya laya. gbo gbo, wa wa, b s e n gbe mi s epe
nigba yii mo fi n bim lem. Egbo egbo, wa wa, b tun s e n gbe mi s epe nigba yii mo wa nire
gbogbo. Egbo egbo...
Ifa ni keleyii o l rub, Ifa nire gbogbo ni o ni o ni nb. Gbogbo ta tan ba s e ayipada yio de ti
o dolowo. B ni Ifa s loju loju Otua Meji. Abru aboye, nifa. Ifa s b.
Otura Meji 1:
The Ifa sign that is cast here, Otura Meji is the sign here. Anyone for whom it is cast, Ifa says this
person should focus on his/her religion. If (s)he is a Muslim, (s)he should go to Quranic school. (S)he
should focus intensely on his/her religion, go to Quranic school, if (s)he is a Muslim. If he is a
babalawo, and comes from a line of Muslims, he should study and practice the two religions together.
Ifa says success is there for this person. (S)He should be diligent in Islamic studies because this is

his/her path in life. This is what Otura Meji says. Ifa says if (s)he studies Islam, everything will be easy
for him/her. Success will come to this person. Ifa says so in Otura Meji. This is how Ifa said it, Ifa said:
Dagadamba n fura sy oko gb mle Aworokonjobi a dia fun runmila. Baba n l re gba gambi, a
gba gambi o, a gba a wa, a le we lawani a gbe ede brun. Ifa wa wa di mle.
[Dagadamba n fura it makes a bird in the bush to understand Islam, Aworokonjobi cast Ifa for
runmila. Baba went to collect Gambi. We received Gambi o, we brought it back. We can don the
turban, and we can speak their langauge. Our Ifa became Muslim.]
Ifa says this person should go to Quranic school. If (s)he does so, (s)he will find success there. The
way will be made easy for him/her. This is what Ifa says in Otura Meji.
Otura Meji 2:
Ifa also says for this person that (s)he should be very careful. (S)He should recognize that there are
powerful people out there. (S)He should accept the person who (s)he meets as his/her boss or master so
that (s)he may find success. This is because (s)he will be treated in the same way (s)he acts. Ifa says
when (s)he accepts that person, that (s)he should not behave poorly toward his/her leader. (S)He should
not be disrespectful, and that (s)he will receive the same treatment that (s)he gives his/her leader. Ifa
says that if (s)he has respect for his/her elder and accepts the person who is above him/her, the
boss/master, Ifa says (s)he will succeed. Otura Meji says so. This is how Ifa said it for this person. Ifa
said:
Araba ni baba, ara ba ni baba ni ti a ba la ba ni baba. ni ti a ba ninu ahere ni baba a difa fun Baba
Imle abiewu grj eyi ti o fi gbogbo aiye s e f j. Ta ni baba eriwo. Araba ni baba eriwo. Araba
[The high priest of Ifa is the leader, the person related to you is your father. The person who precedes
you is your leader; the person you meet in the hut is your leader cast Ifa for Baba Imle (the Prophet
Muhammed) with a long flowing gown the one who claimed the whole world as his own. Who is the
leader of the scholars? The Araba is their leader.]
Ifa says that this person should accept his/her seniors or superiors and respect their authority. Ifa says
that is how (s)he will succeed. Ifa says so for that person. Yes, this is what Ifa said, that (s)he should
behave well, and do well by his/her master. Ifa says success is there for him/her.
Otura Meji 3:
Ifa also says for this person that this particular one must know his/her limits. (S)He shouldnt show off
or try to be something (s)he is not, because Ifa warns this person to be careful and not to show off since
(s)he is in the midst of enemies. If (s)he is very patient, and is diligent in prayer, Ifa says (s)he will
defeat his/her enemies, and (s)he will become the ruler over every last one of them. (S)He will rule
over them in Otura Meji. Yes, this is how Ifa said it for this person. Ifa said:
na kan ti n ihin wa, na kan ti ohun wa. Ipade na meji a bi nu s o ns o a dia fun Erinmdo eyi ti o
mu jba igi loko. Ifa lo wa ferinmdo jba.
[A raod leads from here, a road leads from there. When two roads merge, they taper down, cast Ifa for
the Erinmdo tree who who was made king over the trees in the forest. Ifa declared Erinmdo king.]
rinmdo, hmm, he is the one they made king of the trees in the forest. Erinmdo was instructed to

offer a sacrifice in the time of the ancestors because she was surrounded by enemies. Every last one of
her mates was more successful than she was. They antagonized her, saying, Is she the only one? Is she
the only one who is beautiful? So they plotted against her. Erinmdo put two and two together and
realized that she needed the advice of Ifa. She said she must find a way out of this trouble and defeat
her enemies. She decided that she must seek the help of Ifa priests and went to consult Ifa. The
babalawo told her that she would defeat her enemies in the matter at hand. They said she should offer a
sacrifice, so that all the suffering that her enemies were trying to inflict on her, everyone who had
become her enemy, she would rule over them. That is what runmila did for Erinmdo and she came to
rule over all of the other trees. Up until today, if you see Erinmdo, it is beautiful and enourmous like
this, and there is nothing anyone can do about it. She danced and rejoiced when she defeated her
enemies. She said, my babalawo told me so, my babalawo said:
na kan ti n ihin wa, na kan ti ohun wa. Ipade na meji a bi nu s o ns o a dia fun Erinmdo eyi ti o
khin igi loko. Ifa lo wa ferinmdo jba. runmila lo gberimdo niyawo. Ifa waa ferinmdo jba.
[A raod leads from here, a road leads from there. When two roads merge, they taper down, cast Ifa for
the Erinmdo tree who who was made king over the trees in the forest. Ifa declared Erinmdo king.]
On s e Ifa wa ferinmdo jba ooo.
Ifa wa ferinmd jba.
runmila lo gberinmdo niyawo.
Ifa wa ferinmdo jba.
[She sang: Ifa made Erinmdo the king ooo.
Ifa made Erinmdo the king.
runmila took Erinmdo as his wife.
Ifa made Erinmdo the king.]
Otura Meji 4:
Ifa also says for this person, huh, that (s)he should know his/her place, because (s)he is in the midst of
enemies. Everyday people are trying to curse him/her, and everything that (s)he is doing does not
please them. However, all of the curses they try to place on him/her, if (s)he offers a sacrifice and the
babalawo prepare medicine for him/her, Ifa says the curses will be turned into blessings. (S)he will
become rich, richer than all of his/her enemies. Ifa says so. This is how Ifa said it, Ifa said:
Ka mu irin pnna ka fiya m loju, ka fi esi ya m lrun baba wn ku o, won o jogun ru. Iya wn ku
o, wn o jogun ilk, bni won o jogun akisa jinni a difa fun runmila. Wn fi jojum wn fi baba
s epe,
[Let us take iron to make the tribal marks, let us mark the face of the child, let use a hot leave (like
stinging nettle) to mark the neck of the child, their father died, they did not inherit any slaves. When the
mother died, they did not inherit her beads. They did not even inherit the clothes of their father is the
one who cast Ifa for runmila when they were cursing him everyday.]
The babalawo told runmila to offer a sacrifice when they cast this Ifa sign. All of his enemies were
trying to curse him. Baba turned the curse into money. Baba quickly made a sacrifice. He did
everything asked of him and followed directions exactly. Not long after that, Ifa met him in the midst of
blessings. Baba was dancing and rejoicing. He said his babalawo had told him it would be so. He said:

Ka mu irin pnna ka fi ya m loju, ka fi esi ya m lrun, baba wn ku o, won o jogun ru. Iya wn
ku o, wn o jogun ilk, bni won o jogun akisa jinni a difa fun runmila. Wn fi jojum wn fi baba
s epe, n j bi ba gbe mi s epe ngba yii bi n s a i ni owo lw. Egbo gbo, wa wa, b s e n gbe mi
s epe nigba yii mo fi faya laya. gbo gbo, wa wa, b s e n gbe mi s epe nigba yii mo fi n bim lem.
Egbo egbo, wa wa, b tun s e n gbe mi s e pe nigba yii mo wa nire gbogbo. Egbo egbo...
[Let us take iron to make the tribal marks, let us mark the face of the child, let use a hot leave (like
stinging nettle) to mark the neck of the child, their father died, they did not inherit any slaves. When the
mother died, they did not inherit her beads. They did not even inherit the clothes of their father is the
one who cast Ifa for runmila when they were cursing him everyday. I may not have money when you
try to curse me. When you try to curse me, I will use it to have many wives. When you try to curse me,
I will use it to have many children. When you try to curse me, I will use it to get all kinds of
blessings]
Ifa says that this person should offer a sacrifice and (s)he will receive all kinds of blessings. Everything
his/her enemies are doing will turn into a blessing of money. Ifa says so in Otua Meji.

Otura Yekun
Otura Yapin 1:
Ki ni eleyii? Otura Yapin abi? Ifa to wa nl yii o, Otua Yapin lo wa nl yii o. Ifa s fun eleyii wipe
wn rans e pe eleyii nibi kan. Ko rub ko to l. Yio niyi ti ib b , to j pe odidi eyan nan yio fi ta
lr. Nibi ti nib, nibi tan rans e pe eleyii. Ifa lo daa p. Ire ni. O to j pe, iyi to ni b, titi aiye
raiye ni. Titi aiye raiye, niyi naa ati y . Plu odidi eniyan tan o fi ta lr. O s es e ko j pe
kunrin leleyii o, tan rans e pe nibi kan o. To s e is as eyri nb. Kan wa pe awn o bun un lm.
O le ri b. O si le j pe obinrin naa ni. Tan rans e pe nibi kan. To s e is daadaa nb to le to bk
pade nb. Tabi ko ba enikan pade, ti o wulo fun un. Onitoun le j, o le ma s e messinger fun un,
o to le j o s ale mura. To j pe, wn o wa j ma gbe, ti ibagbep wn, yio s e pap. Ifa ni keleyun,
ko mura, ko rub nb. As eyri ti de fun un. Nibi tan ti pe un, to ba ti to ti rub tan, tan
babalawo o si jawe Ifa fun un, nibi ti wn rans e si un, is ti wn pe ko wa s e nb, yio s as eyri
nb. As eyri to ba wa s e nb, r ni o gba ti b b, r ti o wa gba ti b b, wn o bun lodidi
eeyan. Wn pe ko ma mu l. Tounthun naa yio si wulo fun un, tif o si wa laarin wn. Ti
ibagbep wn yio si j ara wn. Ifa naa lo s b.
Ifa ni keleyun o si mojuto sin r daadaa. sin teleyii ba n s e. Ko mojuto o daadaa. sin naa yio
gbe e. To j pe yio niyi titi dj ale nb ni. Nibi tifa gba to fi s b ni o. Lodu Otua Yapin. Ifa na
s pe:
bba laa roko, ba la ye na, ikk lotua ti ba oyeku loju pn a difa fun runmila ni j ti
baba n s awo rode run, ti o si j tt eniyan lrub.
runmila ni Eledumare rans si i, pe ko wa lalede ode run. Pe oun f s e aywo. Tori pe
Eledumare o ti da runmila gg bi wolii akk si ode isalaiye tl, nigba igba iwas. To si ko
akoso, okun ile aiye, Eledumare ko le lw. To j pe gbogbo nkan, gbogbo nkan pata ni
Eledumare fun runmila ni im, ni oye, ni gbn, ihuwasi, gbogbo ni Eledumare kokun r le
runmila lw. Nigba ti Eledumare, [ti] o da awa eniyan, awa p. Nigba ti awa p tan, iwa ta n
hu, ihuwasi wa ko t Eledumare lrun m. Tori gbogbo iwa tawn n hu, ka awa m eniyan n hu,
iwa buruku ni. plp o s e daadaa m. Gbogbo awn iwa buruku yii wa n bi Eledumare ninu.
Debi pe agbara Eledumare gan, ko f ka m eniyan to da sil m plu iwa buruku. Eyii wa ba
Eledumare ninu j. Ah! Bo loun ti wa f s e plu awn m adarihurun yii? O ro ro, Eledumare

roo. Ti eniyan ba wo ninu Bibeli gan, o wa n b, pe Eledumare da awn eniyan tan, o j gg bi

ibanuj fun un. O wa ni Kuran naa. Toripe gbogbo iwa ti awn, ti Eledumare nigbo daiye tan, ta
ti p tan, awn iwa ta n hu, ko ti t lrun rara. Lo ba wa n rans o ni Eledumare ni n
toun o tun s e tun ku, lo ba fi rans si runmila, gg bi wolii to da sile aiye.
Nigba ti runmila si de alede run, o ni Kabiysi o! Eledumare naa ni n j Kabiysi, Ka bi ko
si, keniyan o s e nkan ta le bi eniyan leere. Eledumare ni n j b. runmila ni, Kabiysi o! O
ni, ohun gb is yin naa ni oun wa o. Eledumare ni ko gbe nkan aywo r kal, o f y nkan wo.
Ah! runmila ba rrin. runmila ba rrin, pe, ah! Baba, yin naa nikii s e r awada ni toun
s yii o. O ni kii s r awada ni eleyii o. O ni o daa. runmila ba y, lo ba s aywo fun Eledumare,
runmila wa n s fun Eledumare ni j na pe, Baba, Kabiysi o, nkankan l fi w ara yin da
yii, ti o wa n ba yin ninu j. Ifa ni etutu t o s e nisisiyin, ru inu ile yin, naa l fi s etutu. Oun naa
lagbara yin yio to ka gbogbo ohun t fw yin da ti n ba yin ninu j yii. Bi lo ni Lagbara yin
o to ka a. O lo ti daa. [Mo n kifa lw, j o] Lo ba, lo ba ni runmila wa ni ti, ru nile yin un,
l fi ita la is etutu. Igba naa ni agbara yin o to ka, n t fi w yin da ti n ba yin ninu j yii. Ah!
Eledumare ni ru inu ile oun? O ni hain. O ni. runmila ni, o ni, irungbn gan wa ni o
nirungbn lw. Ni bayii o nirungbn. Baba onirungbn, baba orungbn to j ru inu ile yin ni.
Ah. O ni o daa. O ni Eledumare ni ko dak nbun, ibi to kifa de un. O ni ah. ru inu ile oun.
O ni b ni. Ah, o ni Eledumare ni bo nifa wa n s e gba deb? O ni b ni. O ni ibi [ti] Ifa na gba
to fi s b ni pee:
bba laa roko, ba laa ye na, ikk lotua ti boyeku loju pn, a difa fun runmila ni j ti
baba n s awo rode run, ti o si j tt eniyan lrub.
O s e: Ifa o myle, Ifa o madi, baba onirungbn ni Ifa mu.
O ni ibi ti Ifa ti mu baba onrungbn nu un. O ni baba orungbn ta n b ninu ile yii. Ah,
Eledumare ni loot ni. Ifa ti o fa Aafa jade bayii, o di baba onrungbn. Baba onirungbn yii, o
j ru lrun ni. Oun ni irans fun Eledumare. Eledumare ni ko gbayle, ko mu adi, ko
mu O ni b ni. Lo ba rub. O ni bo loun o ti s e e, ah. O ni s a s e suuru, nigbo fi rub tan,
l runmila ba mu baba onrungbn yii, lo ba mu wa sode is alaiye.
Ngbn si dode is alaiye, gbogbo ban s e n s e ni idifa, baba onrungbn s a n woo. Aafa si ni, lati
ode run. Nigba ti si mb, Kurani o wa labiya r bayii. O mu b ni. Toroun Wn ni ba ti n s e
laiye, la n s e lode run. O mu b ni. Gbogbo a wa ma ba runmila, bo ba ti n bfa, baba
onrungbn yi ni yio maa ba ko [si] ile Ifa. O s a n woo bi runmila n s e n w. Wn o w kan to
ble Ifa. Ban s e forikanl. Nigbo wa dij kan, runmila wa pe ru lrun yii, to j baba
onirungbn yii, to j Aafa yii, pe bo s e n s e ni sin r lode run, oun gba a laiye [lati] maa s e. Ibi
ti runmila ti palas fun Aafa ree. Taafa ti wa Aafa naa.. bi Aafa s e n jsin, ede ti n f ti fi n
jsin lode run. Oun na ba bere ibi sin ti pe meji nu un. Nigba ti runmila ti palas pe ka,
ru lrun bi s e n s e lode run, koun na maa gbadura. S ugbn, awoks e ka s e ta maa s e ti
runmila n s e n difa, o ti wa wu Aafa. Gbogbo bi wn s e maa n forikanl n di ni mosalasi un,
d runmila ni Aafa ti k . Keniyan o to w nule Ifa, eniyan gbd w. Taafa ba l kirun laar,
o gbd w. Wn gbd taaba [wash nyash], bi eniyan ba ti wule Ifa, gbogbo awo kan s e wa wu
Aafa, oun naa ba n s e titi doni.
Ni ajs ep, lo fi wa laarin Aafa ati musulumi [runmila]. Gbogbo bi awn Aafa s e n kirun ni
mosalasi, idi Ifa ni Aafa ti ri i. Lagbo wn ba kun, ni n ba f m ara wn. Aafa ba n f m
babalawo. Ni musulumi naa ba n gboro si I [Islam began to expand]. Tan ba ti n s e dun Ifa
bayii, ati Aafa plu m ati iyawo, nan j wale Ifa. Nan j s e dun Ifa. Aako [the time when] ti
dun Ileya na ba de, ati Aafa ati babalawo ati iyawo babalawo, ati iyawo runmila, ati m r
nan j ba Aafa naa s e ajdun Ileya. Bi aako, aw wn ba to, ati Babalawo, ati iyawo babalawo,

gbogbo wn j s e ni. Bajs e p s e wa wa ni yn. Aarin wn ree. Debi pe nigba tan ba s e dun Ifa
bayii, tan ba sun yr, ni runmila wa ma n yin awn awo, awn awo r ma n yin Ifa, torawn
awo to dafa fun runmila ni j kini. Tan ni ki runmila o rub o. Wn rans pe nibi kan. Ibi
tan o si ti rans pe yii, as eyri wa fun un nb debi pe yio wa niyi, yio ly to j pe wn o fi odidi
eniyan taa lr. runmila wa ranti Ifa ti awn babalawo da fun un pe, ah ah! Ifa yii m wa
Ifa tawo ma ki nijj kini ifa naa ma s , nan ba ma yin awn awo. Lawn awo ba ma yin Ifa.
Nan ba n s e b babalawo toun wi, babalawo toun s. Wn ni:
Hin, a lba laa roko,
Wn ni hin,
ba la ye na,
Wn ni hin,
Ikk lotua ti ba oyeku loju pn a difa fun runmila ni j ti baba n s a wo rode run, ti o si j
tt eniyan lrub.
Oun s e, Ifa o myle, Ifa o madi, baba onirungbn ni Ifa mu o.
Ifa o myle, Ifa o madi, baba onirungbn ni Ifa mu o.
Bi Ifa s e mu baba onirungbn wa sode isalaye ta n pe ni Aafa. Aafa yii ni s e irans fun
Eledumare lalede run. Nan s e maa n pe pe ru lrun, ru lrun, ko si m lrun, ru
lrun ni awn Aafa maa n j. ru ni wn, lalede run krunmila to mu wn wa sode isalaye. Bi
runmila s e mu Aafa wa sode isalaye ni yii. Inu Odu Otura Yapin ni. runmila ti mu Aafa wa
sode isalaye. Igba naa ni sin ba di meji. Bo yi Musulumi ati ile Ifa, sin ibil, sin abalaye.
Bo s e wa re. Nan ba j ni ni gbogbo nkan, lsin ba pin meji.
Ifa s pe, wn rans pe eleyii nibi kan. Ib yio si daa, ti o y, ti o si s e as eyri. Wn s e bun un
lodidi m, odidi eniyan ni o gba tib b. Ifa s b, lodu Otura Yapin o.
Otura Yapin 2:
Ifa oun naa lo tun s fun un ni, lodu Otura Yapin yii, Ifa ni keleyii o rub, Ifa ni keleyii o rub.
Ifa ni as eyri nb fun un. Ifa ni as eyri nb fun un. Ifa pe gbogbo ohun ti o n deleyii lamu lw
r yio to pata pata pata. Ti o si s gun. Gbogbo ohun ti o n da eleyi lamu w r yio kaye. Pe
to j pe Ifa ni ko ma ro pe boya enikan ni n s e oun o. Ipin ni, ipin, to yan ld lrun. Kii s e pe
boya oos a kan ni n da laamu. Ifa ni keleyi o ma ronu pe boya enikan ni n fa lw ryin. Ti o j ki
na oun, o la. Ifa ni ti pin, ipin ni n da laamu. Ori r, ni ko l mojuto. Ko b , ko sunm
babalawo, kan ba jawe Ifa nb. Ifa ni kii s oos a kan ni n da laamu o. Ipin to n yan ld
Eledumare ni n da laamu. Ifa pe ipin to yan ld Eledumare, kii s e paiye ni n da lamu. Ipin to
yan ld Eledumare ni n da lamu, ko rub nb. Ko rub nb, ko le ba ri ti s e lode isalaye [find
his own way in this world]. Ifa ni ko rub nb, ko le ba ri ti s e lode isalaye. Gbogbo ohun ti n da
laamu, aini il siwaju fun un ni, ti ipin ni, ipin, ta n pe ni destiny, ni n da laamu. Ifa ni ko rub
nb, kan babalawo o si ba jawe Ifa. Ifa ni yio s gun. Ibi tifa wa gba to fi s b re o. Ifa na s pe:
Kanna-kanna niiye sibi tiuntiun, a si fi iy boronga boronga boo a difa fun tt eniyan ti s e ru
ipin lrun. Gbogbo ohun ti n s e wn, ti ipin ni, r [k]o kan toos a . Gbogbo ohun ti n s e wn o, ti
ipin
Ifa ni ipin ni n deleyii lamu. Ko rub nb, ko sunm babalawo, kan ba jawe Ifa, pe ayipada yio di
rere fun un tna r o la. Abru aboye, tifa na s nu un o, lotura Yapin o.
Otura-Yapin 1:
This Ifa sign here is Otura-Yapin. Ifa says for this person that (s)he will be invited to go to a specific
place. (S)He should offer a sacrifice before going. (S)He will return covered in glory, and the people of

that place may even give him/her an entire person as a gift. Ifa says it will be very beneficial. It will be
a blessing. To the extent that the glory (s)he achieves there will last forever. The glory and honor will
last forever. They will reward him/her with an entire person. It could be that they invited a man to this
place. When he has completed the work successfully, they may give him a wife from among their own.
It is possible. It could also be a woman who is invited there. When she has done her work well, she
could meet her husband there. Or she could meet someone who will be useful for her. That person
could be anyone, perhaps a messenger for her or someone who simply makes her life easier. It could be
that they live together, and they will enjoy living together. Ifa says this person should prepare and make
a sacrifice. Success has come for this person. The place where this person has been invited after (s)he
has offered the sacrifice, after the babalawo have prepared medicine for him/her, the work (s)he has to
perform there will be a success. (S)He will receive gifts as a result of his/her success when (s)he
returns. They will give him/her an entire person. They will say that (s)he should take that person with
him/her. That person will be very useful for him/her, and there will be a great deal of love between
them. Their cohabitation will be very fitting. Ifa says so.
Ifa says this person should be diligent in practicing his/her religion. (S)he should do so because his/her
religion will support him/her and ensure that (s)he will have glory throughout his/her life. This is how
Ifa said it in Odu Otua-Yapon. Ifa said:
ba la roko, ba la ye na, ikk lotua ti boyeku loju pn a difa fun runmila ni j ti baba n s a wo
rode run, ti o si j tt eniyan lrub.
[We hoe the farm in bits, we clear the path in bits, it was in private that Otua met Oyeku on the pn
cast Ifa for runmila when he went to work as a priest in Heaven and took an entire person as a
sacrifice.]
Eledumare [God] sent for runmila to come up to Heaven because He wanted to conduct an
examination. This is because Eledumare created runmila as the first prophet down on earth in
primordial time. He also entrusted runmila with dominion over the whole world. As a result,
Eledumare gave runmila everything in the way of knowledge, foresight, wisdom, good character, and
so on. When Eledumare made humans, we multiplied, and after we became numerous, our behavior
was not pleasing to Eledumare anymore. That was because all of our behavior, the behavior of human
beings, was evil. Most people no longer did what was right. All of this bad behavior angered
Eledumare. It reached a point that His power was almost not enough to control the people He had
created and their wicked ways. This saddened Eledumare. Ah! What was he to do with these wicked
people? Eledumare thought and thought. If you examine the Bible, it also says that after Eledumare
[God] had created humans, it became a source of sadness for Him. It is also in the Quran. This is
because after Eledumare had created the world and we had multiplied, our character did not please him
at all. Eledumare then said, Ok, I know what to do, and He sent for runmila, the prophet he had
created for the earth.
When runmila reached heaven, he said, Kabiysi [Your Highness]! Eledumare is Kabiysi, that is
the one who is not questioned, the person who takes action that we cannot question. That is
Eledumare. runmila said, Kabiysi o! He said he had come because he heard Eledumares message.
Eledumare said he should bring out his divining instruments because He [Eledumare] wanted to
investigate a problem. Ah! runmila laughed, and said, Baba, but this is You Eledumare cut him
off and said, This is not a joking matter. This is quite serious. runmila understood and began to look
into the matter. He said to Eledumare, Baba, Kabiysi, there is something you created with your own
hands that is causing you sadness. Ifa says that the sacrifice You are to make now is a salve from Your
own house. That is what is required for the sacrifice. Then Your power will control all that your hand
has created and is saddening you. Eledumare said, Very well. runmila said, When you bring out

your servant for the sacrifice, that is when Your power will control all that your hand has created and is
saddening you. Eledumare said, A slave in my house? runmila said, Yes, he has a long beard. He
has a long beard like this. This baba with the long beard is a slave in your house. Eledumare said, Ah,
alright. Say no more. How is it that Ifa reached that conclusion? runmila said, This is the way Ifa
explained it; Ifa said:
bba laa roko, ba laa ye na, ikk lotua ti boyeku loju pn, a difa fun runmila ni j ti baba n
s awo rode run, ti o si j tt eniyan lrub.
[We hoe the farm in bits, we clear the path in bits, it was in private that Otua met Oyeku on the pn
cast Ifa for runmila when he went to work as a priest in Heaven and took an entire person as a
sacrifice.]
O s e : Ifa o myle, Ifa o madi, baba onirungbn ni Ifa mu.
[Ifa did not accept a pigeon, Ifa did not accept a chicken, it is the man with the long beard that Ifa
accepted]
He said that is how Ifa claimed the man with the long beard. He said the man with the long beard who
was in Eledumares house. Eledumare said, Yes, its true. He brought Aafa out. He was the man with
the long beard. This man with the long beard, he was Eledumares slave. He was Eledumares
messenger. Eledumare said, You wont accept a pigeon or a chicken? runmila said, Thats right,
so they began preparing the sacrifice. Eledumare said, How is it that you are going to do this?
runmila said, Lets be patient, and when he had finished the sacrifice, he took the man with the long
beard down to earth with him.
When they reached earth, the man watched closely when runmila practiced Ifa. When Aafa was
coming from heaven, he tucked the Quran underneath his arm and brought it to earth. runmila said,
let us do on earth as we did in heaven. When runmila was worshipping Ifa, the man with the long
beard would also come into the Ifa shrine. He would watch how runmila would wash himself, and he
too would wash himself before entering the Ifa shrine. He would also copy runmila when he would
touch his head to the ground in prayer. One day runmila called Gods slave, that is the man with the
long beard or Aafa [the prophet Muhammad], and told him that he gave him permission to practice his
religion just as he had been doing in heaven. That is how runmila ordered Aafa. The way Aafa was
worshipping, the language he spoke when he was worshipping in heaven, that is how he then began to
separate the two religions. runmila instructed Gods slave that he should pray just as he had been
doing previously in heaven, but Aafa very much liked to imitate what runmila did when he practiced
Ifa. All of the prostrations [rakat] that Muslims do in the mosque, Aafa learned it from runmila.
Before anyone can enter the house of Ifa, (s)he must wash. When Aafa goes to pray in the morning, he
must wash himself. Before entering Ifas house, one must wash his/her backside thoroughly, and
everything that the babalawo did appealed to Aafa, and he has continued to do so up until today.
Aafa and runmila did everything together. Aafa learned his practice of praying in the mosque from
Ifa. The two loved each other very much, and they intermarried. Aafa married runmilas children, and
Islam began to expand. When it came time for the annual Ifa festival, Aafa and his wives and children
would come and join the celebration. When the Ileya festival [Eid al-Kabir] arrived, runmila, his
wives, and his children would join Aafa in the celebration. When the Muslims would finish their fast
[Eid al-Fitr] they would all again take part in the festivities. That is how they came to live so closely to
one another. They were so close to the extent that when the Ifa festival arrived and the babalawo began
reciting Ifa verses, runmila praised the babalawo, and the babalawo in turn praised Ifa, all because of
the babalawo who cast Ifa for runmila on the original day. That is when they told runmila to offer a
sacrifice. They sent him somewhere, and he was to be so successful in the place where they sent him

that achieved such glory and honor that the people there would give him a whole person as a gift.
runmila remembered the Ifa message the babalawo gave him and said, Ah! The prediction of the
priest on that first day has come to pass. He praised the priests, and the priests in turn praised Ifa.
They said, Yes, the babalawo predicted it, the babalawo told him so. They said:
Hin, a lba laa roko,
Wn ni hin,
ba la ye na,
Wn ni hin,
Ikk lotua ti ba oyeku loju pn a difa fun runmila ni j ti baba n s a wo rode run, ti o si j tt
eniyan lrub.
[We hoe the farm in bits,
we clear the path in bits,
It was in private that Otua met Oyeku on the pn cast Ifa for runmila when he went to work as a
priest in Heaven and took an entire person as a sacrifice.]
Oun s e , Ifa o myle, Ifa o madi, baba onirungbn ni Ifa mu o.
Ifa o myle, Ifa o madi, baba onirungbn ni Ifa mu o.
[He said: Ifa did not accept a pigeon, Ifa did not accept a chicken. The man with the long beard is what
Ifa accepted. Ifa did not accept a pigeon, Ifa did not accept a chicken. The man with the long beard is
what Ifa accepted.]
That is how Ifa brought the man with the long beard, whom we call Aafa, down to earth. This Aafa is
the messenger of God in heaven. They say that they are slaves of god. There are no children of God,
but rather Aafas followers are slaves of God. They were slaves in heaven before runmila brought
them down to earth. That is how runmila brought Aafa down to earth in Odu Otura Yapin. That is also
the time when the religions were split in two. Islam and traditional religion [including Ifa]. That is how
it came to be. They did everything together, but the religions were split in two.
Ifa says this person will be sent somewhere. This place will be very favorable and (s)he will find
success there. They will give him/her an entire person to take back with him/her. Ifa says so in Otura
Yapin.
Otura Yapin 2:
This Ifa verse also tells this person, in Odu Otura Yapin, Ifa says this person should offer a sacrifice. Ifa
predicts success for this person. The lack of certain things is troubling this person, but (s)he will get
each and every one of them. (S)He will also be victorious. (S)He will overcome everything that is
troubling him/her. Ifa says that (s)he should not think that another person is causing all of this trouble
for him/her. It is the destiny (s)he chose in heaven with lrun [Almighty God]. No oris a is creating
trouble for him/her. Ifa says this person should not think that perhaps someone is out to get him/her, so
that his/her way will not open up. Ifa says it is the result of his/her destiny. (S)He must take care of and
appease his/her destiny. (S)He should offer a sacrifice to it, stay close to the babalawo, and the
babalawo should prepare medicine for him/her. Ifa says no oris a is causing this person trouble. The
destiny (s)he chose in heaven with Eledumare [Almighty God] is the source of the trouble. It is the
persons destiny from heaven and not people that is causing the trouble. (S)He should offer a sacrifice
because of the troublesome destiny (s)he chose. (S)He should offer a sacrifice so that (s)he can find
his/her way in the world. Everything that is troubling this person, including the staling of his/her life, is
a result of his/her destiny creating trouble for him/her. Ifa says (s)he should offer a sacrifice and that

the babalawo should prepare medicine for him/her. Ifa says (s)he will be victorious. This is how Ifa
said it. Ifa said:
Kanna-kanna niiye sibi tiuntiun, a si fi iy boronga boronga boo a difa fun tt eniyan ti s e ru ipin
lrun. Gbogbo ohun ti n s e wn, ti ipin ni, r [k]o kan toos a. Gbogbo ohun ti n s e wn o, ti ipin
[Raven lays its egg in a faraway place, he will use big wings to cover it up cast Ifa for a whole person
who was the slave of detiny in heaven. Everything that has befallen this person, it is because of destiny,
not the business of Oris a. Everything that is happening to this person is a result of destiny.]
Ifa says this persons destiny is causing him/her trouble. (S)He should offer asacrifice, stay close to the
babalawo, and have them prepare medicine for them. A positive change and breakthrough are in store
for this person. Yes, that is want Ifa says in Otura Yapin.

Irete
Irt Meji 1:
Irt Meji lo jade si eleyii. Ifa ni, keleyii o rub o, ko si mura s is . Ifa wipe as eyri si wa fun un.
Ko ma s l, ko mura s is , ko mojuto, ki wn da is ti n s e m. Kook r o ma baj, tori pe eni
ti wn o ba m is ti n s e, ook r yio baj. Ifa s b. Ifa ni is teleyii ba yan laayo, ko j kaiye
m m oun. Kook r o ma ba baj, dj al. S ugbn ti aiye ba ti m m, bya mekaniki ni o,
ki wn m pe mekaniki ni. Bya babalawo ni o, ki wn m pe babalawo ni o. Bya driver ni o, ko
j ki wn m pe driver ni. Ifa ni nigba naa ni yio y eleyii kal, s ugbn tan o ba m is ti n s e,
eh! Is kinni lamarin Ifa ni keleyii o ma ba oruk ara r j, ko ma ba ti baba r j. Is to ba f
s , ko yan laayo. Kire r o le dj al, ko le ni yii dj al. Ifa na lo s b, loju Eji lmr; Irt
Meji ni n j b. B ni tifa gba tifa fi j b. O ni:
run n yan foto kete a difa fun Atka eyi ti s e Ilari Eledumare. Ilari o ba roko, emi iba s e Ilari
Ifa. Emi iba ma y s s s . Ero po, ero ffa, Ilari o ba roko emi iba s e Ilari Ifa. Ta ni o m pe
Ilari Ifa lemi s e?
Nisiyin, emi j babalawo nisiyin. Gbogbo eniyan nan m pe babalawo ni mi. So, ah, lagbaja,
babalawo mo ni. Ni Awis e Ifarinwale Araba Modakk, babalawo mo ni. Ah, ni akk m ni Deji
lati Amrika. Eh, prfu, ni Professor Ajibade ah, professor m ni ni kampsi. Gbogbo eniyan
m is to yan laayo. To ba ti, Ifa ni keleyii ko j ka yio m is r m kook r o ma ba j. Ifa
s b fun eleyii, pe ko mojuto is r. B ni, loju Eji lmr.
Irt Meji 2:
Ifa yii na tun s fun eleyii wipe, ko rub, ko s etutu laarin m iya mta. Ko ma j pe nigbaa
tenikan ba daa, ti enikeji o ni daa. Ko s etutu nb, ki gbogbo wn le ba j ni lari pap. Loju Eji
lmr. Ifa l s b. Nigba ti aburo to lowo, tgbn o lowo. Ti nkan lo k Ifa ni ko s etutu ki
gbogbo wn j le lowo pap. Igba naa ni o to dun. B ni, nibi Ifa gba to fi s b. O ni:
Ajalu yeke awo omi ni s awo omi. Ajalu pt awo r ni s awo r. Ajalu sorosan lo difa fun
kankan eni ti n re aiye ainiku. Won ni ki awon mtta o rub. m iya kan naa ni wn. Omi,
gb riru, o ru o; o gb titu, o tu. Ko p, ko jinna, Ifa wa ba larin is gun. Kankan gb riru, o ru o;
o gb titu, o tu. Ko p, ko jinna, Ifa wa ba larin is gun. r nikan ni n b lhin ti o rub.
Nna ni o j ti o gun di oni. Ti omi ba s an l bayii, ti eniyan ba de oju odo, omi o maa s an l. Aa

loun s b fun wn teretetete. Oun s b fun wn tereteterete. Omi m ni. B ba de inu odo
nisiyin, t daru gburugburubu bayii, igba ti yio ba fi pe is ju kan si meji, o tun ti toro pada. b
r to ru lj na lo j ki ki ile aiye r o ma m. Kinkin, tniyan fi ma w, iba j nan ti n t
ba ti w, t yan bayii, s e lomi o aa lo s b fun oun m s ekes ekes eke, naa ni kankan, kankan
wi. r r a ni airub toun l j koun m s e pt pt. B ba ts b bayii, yio m yin ls
madimadi. Ib n ti ra si, Ifa ni keleyii rub ko ma j, ko ma j pe ti o ra laarin gb r, ki ti o le
ba daa. Ifa s b loju Eji lmr.
Irt Meji 3:
Ifa naa n tun s fun eleyii ko le bnu is , ko le bnu iya, k l tfa, kran r o le loju. Ifa lran
eleyii ko loju. Ko rojutu ile aiye r, ko rna abay. O s i s ko lojutu, o si s o wos o wo [s e ni n jere
ti] s e ni n s ti n b, ko jere. Ifa ni keleyii l tfa, aarin ta lo wa, kan o le ba j o lowo. Ki
ayipada rie o le ba de ba. Ifa l s b. Ifa na l s b. O ni:
Poro bayii, ala bayii a difa fun Ir ti o t meji ti o si la gudugudu. Wn ni ki Ir, wn ni o l, ko l
tfa, ko le ba la, ko le ba ni lari. Ki wahala r o le ba dopin. Ir ma gb, o m ru, o l tfa. Lr r
ba gun, lo ba ko [click]. Ni gbogbo ayipada ba de si is aje r. Bo s e la nu. To lowo, hmm. Ni n ba
yin awn awo, lawn awo wa n yin Ifa. Ijo ni n jo, ay ni n y, s t na fa bayii. Ni ijo b si ls,
torin awo ko si lnu. O ni b babalawo toun [wi] b, babalawo toun s. Poro bayii ala bayi a
difa fun Ir ti o t meji ti o si la gudugudu. Ashin wa ashin b, igba Ir t meji lo wa la
gudugudu. Ashin wa, ashin b, igba Ir t meji lo wa dalaya. Ashin wa, ashin b, igba Ir t
meji lo wa da alabiam. Ashin wa, ashin b, igba Ir wa t meji lo wa donire gbogbo.
Ifa ni na eleyii yio la to o donire gbogbo, loju Irt Meji ni IfaIfa ifa na s b, loju Irt
Meji. B ni.
Irt Meji 4:
Ifa ni keleyii, ko tun na k tifa tun lodu Eji lmr naa tun pe. Ifa ni keleyii, ko l ronu sr
igbesi aiye r daadaa, ko si ma huwa re. Ko ma ba eniyan dit o, ko ma ba eni di coup o. Kiki
ile aiye r o le ba dun, ko le ba la rinrin o. Ifa ni ti o ba ti dit m eniyan, Ifa ni nkan re o si dun
titi dj al ni. Tran o gun ti o ko. Loju Eji lmr. Ifa s b. Keleyii o ma dit m yan o.
Lagbaja, a ni fi s e senator, tamdu a ni fi s e aare oril ede, ko ma ba wn si nibi ti n s e iru
rara rara. Keleyii yio le ba ni isimi, ko le ba ni l siwaju. Lodu Irt Meji, ni Ifa na ti s b. Ko
le ba ni l siwaju, ko j ki inu r o plain, ko ninu kan, ko ni iwa re. Ifa ni yio siyio si yio lwa
titi j al ni. wa r wa r yio si wa, yio ba kal ni. Iwa r yio ba kal ni. Gbogbo nkan r yio
ma gun ni, ko ni ri idaamu kankan, ti o ba ti ninu meji s mnikeji. B ni Ifa s b. Nibi Ifa gba
to fi s b re o. Ifa na wipe:
Okiti bamba ni pkun opopo a difa fun Alagan a bu fun Es u. Labalaba nikan ni b lhin ti n
s b. O ni wonu mi whin mi, Labalaba o m lt ninu. wnu mi whin mi. Labalaba o
m lt ninu.
Ifa ni la ni labalaba hun wi doni. Ti labalaba ba n fo l. Butterfly, when it is fly[ing], wnu
mi, whin mi. Labalaba o m lt ninu. wnu mi, whin mi, na lo j labalaba ri p rwa.
y to rwa ni. B ba ri ati san [ati oru] to ti o ba fo bayii, a ni wnu mi, whin mi, emi o lt
[ni]nu. N lo j o rwa titi. Ifa ni teleyii o ba ti dit m yan, as eyri nb fun dj al. Ifa na lo s
b loju Eji lmr. Abru aboye o. Tifa witifa s fun eleyii nu un, loju Eji lmr.

Irt Meji 1:
Irt Meji has come up for this person. Ifa says (s)he should offer a sacrifice and be dilligent in his/her
work. Ifa predicts success for him/her. (S)He should not be lazy, but work hard and concerntrate on
his/her work so that everyone knows what kind of work (s)he does. This is so that (s)he does not bring
disrepute to his/her name because if people do not know what kind of work (s)he does, (s)he may loose
that good name. Ifa says so. Ifa says the work that this person makes a priority, people should know it,
so that (s)he may maintain a good name throughout his/her life. If (s)he is a mechanic, people should
know that (s)he is a mechanic. If he is a babalawo, people should know that he is a babalawo. If (s)he is
a driver, people should know that (s)he is a driver. Ifa says then it will be well with him/her, but if they
dont know what his/her pofession is, they will say, What kind of work does (s)he do? Ifa says that
this person should not bring disrepute to his/her name or the name of his/her father. (S)He should make
his/her profession a priority so that (s)he will be blessed until the end of his/her days. Ifa says so in Eji
lmr, which is another name for Irt Meji. This is how Ifa arrived at that conclusion. Ifa said,
run n yan foto kete a difa fun Atka eyi ti s e Ilari Eledumare. Ilari o ba roko, emi iba s e Ilari Ifa.
Emi iba ma y s s s . Ero po, ero ffa, Ilari o ba roko emi iba s e Ilari Ifa. Ta ni o m pe Ilari Ifa
lemi s e ?
[run n yan foto kete cast Ifa for Atka (a special type of bird) who was the servant of God. If the
servant leaves, I will take the role of Ifas servant. I would rejoice at my good fortune. Listen everyone,
if the servant leaves, I will become the servant of Ifa. Who does not know that I am the servant of Ifa?]
Now, I am a babalawo. Everyone knows that I am a babalawo. I will tell anyone, I am a babalawo. I
am Chief Ifarinwale the High Priest of Ifa in Modakk. Deji is a student from America. Professor
Ajibade is a professor at Obafmi Awolw University. Everyone knows what his/her preferred job is.
Ifa says everyone should know this persons profession, so that his/her name does not fall into
disrepute. Ifa says so for this person, that (s)he should apply him/herself to his/her work. Yes, Ifa says
so in Eji lmr.
Irt Meji 2:
Ifa also says for this person that (s)he should make a sacrifice for three children of the same mother so
that when things are going well for one, it can be so for the others as well. (S)He should make a
sacrifice, so that all of them may be successful together. This is what Ifa says in Eji lmr. When one
of the younger siblings is rich, the other is poor. Ifa says (s)he should offer a sacrifice so that they may
all become rich at the same time. Yes, this is how Ifa said it. Ifa said:
Ajalu yeke awo omi ni s awo omi. Ajalu pt awo r ni s a wo r. Ajalu sorosan lo difa fun kankan eni
ti n re aiye ainiku. Won ni ki awon mtta o rub. m iya kan naa ni wn. Omi, gb riru, o ru o; o
gb titu, o tu. Ko p, ko jinna, Ifa wa ba larin is gun. Kankan gb riru, o ru o; o gb titu, o tu. Ko p,
ko jinna, Ifa wa ba larin is gun. r nikan ni n b lhin ti o rub.
[Ajalu yeke the priest of water divined for water. Alaju pt the priest of mud divined for mud. Ajalu
sorosan is the one who cast Ifa for the sponge, the one who went to the place of immortal life. The ifa
priests said that all three of them should offer a sacrifice. They were all children of the same mother.
Water did everything asked of him. He offered the sacrifice, and not long after that, he was blessed. The
sponge did everything asked of him, and not long after that, he too was blessed. Mud was the only one
who did not offer the sacrifice]
That is why it has never been easy for mud. If water is flowing like this, and someone comes to the

river, the water will continue to flow. It will say, It is because I offered a sacrifice that I flow so easily
teretetete. It is because I offered a sacrifice that I flow so easily teretetete. Water is straightforward and
clean. If you wade into a river and kick up some dirt, it wont take long for it to settle again. It is the
sacrifice that water made that allows it to stay clean and proper like this. The sponge that people use to
take a bath, if you are washing yourself and flick it like this, water will come out. It will say it offered a
sacrifice so that it can be so clean s ekes ekes eke, that is what the sponge says. Muds failure to offer a
sacrifice resulted in its dirtiness. If you put your foot in it, it will stick to your foot madimadi. So that
his/her life will not come to an abrupt end, Ifa says that this person should offer a sacrifice so that it
may be well with all three siblings. Ifa says so in Eji lmr.
Irt Meji 3:
Ifa also says for this person cannot find work or escape his/her current suffering, but if (s)he gets
initiated into Ifa, his/her problem will be resolved. Ifa says this persons problem has no solution. (S)he
cannot find a way to break through or a way out. (S)he works, but does not find any way to
breakthrough, (s)he also tries various businesses but always operates at a loss. (S)he makes no profit.
Ifa says this person should get initiated into Ifa; (s)he is in the midst of enemies, and they will not allow
him/her to become rich. This is what (s)he should do so that a change may take place. Ifa says so. Ifa
says:
Poro bayii, ala bayii a difa fun Ir ti o t meji ti o si la gudugudu. Wn ni ki Ir, wn ni o l, ko l tfa,
ko le ba la, ko le ba ni lari. Ki wahala r o le ba dopin. Ir ma gb, o m ru, o l tfa. Lr r ba gun, lo
ba ko. Ni gbogbo ayipada ba de si is aje r. Bo s e la nu. To lowo, hmm. Ni n ba yin awn awo, lawn
awo wa n yin Ifa. Ijo ni n jo, ay ni n y, s t na fa bayii. Ni ijo b si ls, torin awo ko si lnu. O ni
b babalawo toun [wi] b, babalawo toun s. Poro bayii ala bayi a difa fun Ir ti o t meji ti o si la
gudugudu. Ashin wa ashin b, igba Ir t meji lo wa la gudugudu. Ashin wa, ashin b, igba Ir t
meji lo wa dalaya. Ashin wa, ashin b, igba Ir t meji lo wa da alabiam. Ashin wa, ashin b, igba
Ir wa t meji lo wa donire gbogbo.
[Keep your furrows within your boundaries cast Ifa for Cricket, who received Odu Irt Meji and
became very successful. Cricket was told to get initiated into Ifa so that he could become successful. So
that his problems might come to an end. Cricket took the advice, offered the sacrifice and got initiated
into Ifa. His problem was resolved and everything fell into place. A drastic change took place in his
business. That is how he became wealthy. He praised his babalawo, and the balawo in turn praised Ifa.
He danced and rejoiced, moving his legs like this. Cricket just began to dance and sang the song of the
babalawo. He said, my babalawo said so, he told me so. Keep your furrows within your boundaries cast
Ifa for Cricket, who received Odu Irt Meji and became very successful. Not long after this, when
Cricket received Irt Meji he became wealthy. Not long after this when Cricket received Irt Meji, he
gained wives. Not long after this, when Cricket received Irt Meji, he became a parent. Not long after
this, when Cricket received Irt Meji, he received all kinds of blessings.]
Ifa says the way to this persons blessings will open up in Irt Meji. Yes.
Irt Meji 4:
The lesson Ifa teaches in Eji lmr is that this person should think carefully about his/her life and
behave well. (S)he should not join those who conspire against others. This is so (s)he may have an
enjoyable and pleasant life. Ifa says that if (s)he doesnt make evil plans toward another person, life
will be pleasant for him/her until the end of his/her days. His/her problems will be resolved. Ifa says so
in Eji lmr. This person should not conspire against others. If people are saying This person should
not become senator, and that person should not become president, (s)he should not join them in what

they are doing at all so that (s)he may have peace and progress in his/her life. This is what Ifa says in
Eji lmr. So (s)he can move forward, so that (s)he may have singleness of mind, (s)he should be
straightforward and upstanding. Ifa says (s)he will possess beauty until the end of his/her days. That
beauty will stay with him/her to the end of his/her days. Everything will be successful, and (s)he will
not have to struggle, if (s)he is not duplicitous with anyone. This is how Ifa said it. Ifa said:
Okiti bamba ni pkun opopo a difa fun Alagan a bu fun Es u. Labalaba nikan ni b lhin ti n s b. O ni
wonu mi whin mi, Labalaba o m lt ninu. wnu mi whin mi. Labalaba o m lt ninu.
[A large bank is at the end of the road cast Ifa for Alagan consulted Ifa for Es u . Butterfly is the one
who stayed behind to offer a sacrifice. He said, look at my front, look at my back. There is no evil
inside the Butterfly. Look at my front, look at my back. There is no evil inside the Butterfly.]
This is what the butterfly says up until now. If a butterfly flies, it says look at my front, look at my
back. I have no evil inside me. Look at my front, look at my back. That is how the butterfly is so
beautiful. It is a beautiful creature. If you see it at anytime, if it is flying like this, it is saying, look at
my front, look at my back. I have no evil inside me. It is so beautiful! Ifa says if this person does not
conspire against others, (s)he will have success until the twilight of his/her life. Ifa says so in Eji
lmr.

Oshe
s Meji 1:
Ifa to wa nl yii, s Meji lo wa nl yii. Ifa s fun eleyii wipe ara r [not confortable], ninu
ipnju lo wa. Ifa ni ko rub, Ifa ni yio s egun ti gbogbo ibi, is l buruku ti n s l si i, ainis iwaju,
airitajes e, Ifa ni gbogbo yio dr [calm down]. Ti ayipada yio de ba a, ti o si ri ta jes e, loju s
Meji. Bifa na fi s b ni fun eleyii. O ni:
Igba abidi jgi arugbo eti emi, atori abidi gbadagi a dia fun runmila, baba n s e awo rode Ir.
Ifa j [ki] ara o r mi, akasu mfa nir fi r ni. runmila j [ki] ara o r mi.
Ifa lara o r eleyii ko rub nb loju s Meji. IfaIfaIfa ni o maaara maa r, ma ri ta je s e.
na r maa la nb. Ifa na s b loju s Meji. B ni.
s Meji 2:
Ifa yii si tun s fun eleyii wipe, aarin ta lo wa. Ko si rub, ko b ori r. Ifa ni is gun o wa fun
un. Gbogbo awn tan ba s e ta oun pata, Ifa llda r yioyioyio s e wn ti o pa wn j danu
ni. Gbogbo awn eni ti wn ba s ta yio ku danu ni. Ifa un lo s b. Enikan [k]ii ba babalawo
s ta. Ifa ni keleyii ni obi, ko lobi lb nb. Kan ba pabi sifa nb. Gbogbo awn tan ba s ta, Ifa ni
wn o ku danu ni. B ni, Ifa s ninu s Meji. Nibi Ifa gba to fi s b. O ni:
Olori ni yanri, ogbri o gbd gba obi pa l babalawo a difa fun s ti o s gun laiye ti o si s gun
lajule run.
Wn ni ki s Meji wn ni ko rub o. Aarin ta lo wa. Ls Meji ba rub , lo ba s gun awn
ta r . Ni n ba jo, ni n ba n y. O ni b babalawo toun [wi] b, babalawo toun s.
Olori ni yanri o, ogbri o gbd gba obi pa lw babalawo a difa fun s ti o s gun laiye ti o si
s gun lajule run. Ero Epo, ero ffa, yin o rifa j bi ti n s .

Bi gbogbo awn ta s e ku nu un. Ifa ni eleyun yio s gun ta. Gbogbo awn ta yio ku danu
loju s Meji. B ni. Ifa s b.
s Meji 3:
Ifa tun wa t m eleyii leti, oun s fun eleyii, o las eyri wa fun o. Ifa ni eleyii n travel l bi kan. O
l ilu odikeji. O f gbiyanju lo nipa r aje, nipa are gbogbo. Ifa ni ko s etutu, ko ma l. Ibi to n l
yio gba a. Ti o dlla, ti o dlni, ti o donire gbogbo. To j pe alejo o tun maa de ba, ti o lagbo gan,
tagbo r o f. Ifa ni ko s etutu nb. B ni loju s Meji. Ifa ti s b fun eleyii, ko ma l, o ni [k]o
s etutu. Bo ba j pe oko waju lo n l, ko l, ko l mgan. Yio s as eyri nb. Yio da ile to l, ti
gbogbo eniyan maa eniyan maa ba gbe. Ti o ba si j pe company kan lo da sil, Ifa ni to ba ti
daal tan, yio yio loluranlw nb, ti gbogbo eniyan yio tun wa ran an lw nb. Ti o niyawo, ti o
bim, ti o nire gbogbo, ti o gbsin, ti o gbra. B ni, s Meji lo s b. Ifa na s pe:
Olori ni yan ori, ogbri o gbd gba obi pa lw babalawo a difa fun s ni j ti n s e awo rode
Ibadan.
Wn ni, ibi to n l. yio si gbsi, yio si gbra, yio nire gbogbo. s Meji ba, lo ba s etutu, lo
gbna Ibadan. Bs Meji si gbsi, to gbra nu un. Lo labu [success], lo la ybyb. Lran gun,
lo ko, ni n yin awn awo, lawn awo wa n yin Ifa. O ni b, gg ni babalawo toun wi, babalawo
toun s.
Olori ni yan ori, ogbri o gbd gba obi pa lw babalawo a difa fun s ni j ti n s e awo rode
Ibadan. b ni wn ni o s e, ero Epo, ero ffa, wa ba ni jbutu ire. Jbutu ire, la ba ni ls
baris a. Ero Epo, ero ffa, wa ba ni ni jbutu m, jbutu m, la ba ni ls baris a. Jbutu
aya, la ba ni ls baris a.
Ifa ni keleyun o rub; Ifa las eyri wa fun un, ti o labu, ti o si sgun ta r. B ni Ifa s nu loju
s Meji. Abru aboye. Tifa na s nu o.
s Meji 1:
The Ifa sign we have here is s Meji. Ifa says for this person that (s)he is not comfortable and in the
middle of suffering. Ifa says (s)he should offer a sacrifice and that all of the terrible events that are
happening to him/her, the lack of progress, lack of direction, etc. it will all calm down. A change will
come, (s)he will know what to do. This is what Ifa says in s Meji. Ifa says:
Igba abidi jgi arugbo eti emi [shea butter], atori [whip] abidi gbadagi a dia fun runmila, baba n s e
awo rode Ir. Ifa j [ki] ara o r mi, akasu mfa nir fi r ni. runmila j [ki] ara o r mi.
[Igba abidi jgi arugbo eti emi, atori abidi gbadagi cast Ifa for runmila when he was practicing Ifa in
Ir. Ifa do not let me be uncomfortable. One cannot be uncomfortable in abundance. runmila dont let
me be uncomfortable.]
Ifa says this person will not be uncomfortable if (s)he will offer a sacrifice. Ifa says (s)he will find
direction. His/her path will open up. Ifa says so in s Meji.
s Meji 2:
Ifa also says to this person that (s)he is in the midst of enemies. (S)He should offer a sacrifice and
worship his/her destiny [ori]. Ifa says (s)he will achieve victory. Ifa says this persons ori will get rid of

all of those who chose to make him/her their enemy. All of those who are his/her enemies will be dealt
with. Ifa says so. One does not make an enemy out of a babalawo. Ifa says this person include kola nuts
in the sacrifice. We should consult Ifa with kola nuts. All those who make him/her their enemy will be
dealt with. This is what Ifa says in s Meji. This is how Ifa said it. Ifa said:
Olori ni yanri, ogbri o gbd gba obi pa l babalawo a difa fun s ti o s gun laiye ti o si s gun
lajule run.
[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for s who
gained victory on earth and heaven above.]
s Meji was told to offer a sacrifice because he was surrounded by enemies. s Meji did as he was
instructed and defeated all of his enemies. He danced and rejoiced. He said told him so, the babalawo
said so.
Olori ni yanri o, ogbri o gbd gba obi pa lw babalawo a difa fun s ti o s gun laiye ti o si s gun
lajule run. Ero Epo, ero ffa, yin o rifa j bi ti n s .
[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for s who
gained victory on earth and heaven above. People from near and far, dont you see how Ifas
predictions have come true?]
That is how all of s Mejis enemies died. Ifa says this person will defeat his/her enemies, they will
be severely defeated in s Meji. This is what Ifa says.
s Meji 3:
Ifa also advises this person that success lies ahead. Ifa says this person is traveling somewhere. (S)He is
going to another country. (S)He wants to try doing business there. Ifa says (s)he should offer a sacrifice
and go to that place. The place where (s)he wants to go will be favorable. (S)He will become wealthy,
important, and have many blessings. If it is a stranger, (s)he will have a large entourage that will
constantly grow. Ifa says (s)he should offer a sacrifice. This is what Ifa says in s Meji. Ifa said that
this person should go and offer a sacrifice. If it is a far away place, (s)he should go and look for a
farmland. Success is in store for this person. (S)He will build a settlement, many people will come to
live there. If (s)he wants to build a company, Ifa says when (s)he is finished, (s)he will find a helper,
and people will surely come to assist him/her. (S)He will gain wives, children, blessings, and be
prosperous and successful. Yes, s Meji says so. Ifa says:
Olori ni yan ori, ogbri o gbd gba obi pa lw babalawo a difa fun s ni j ti n s e awo rode
Ibadan.
[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for s when he
went to practice Ifa in Ibadan.]
He was told that he would prosper and be successful in the place where he was is going. s Meji
offered the sacrifice and took the road to Ibadan. That is how s Meji prospered and became
successful. He became incredibly successful. His problem was resolved, and everything fell into place.
He praised his babalawo, and the babalawo in turn praised Ifa. He said, It is how my babalawo told
me, my babalawo said it would be so.

Olori ni yan ori, ogbri o gbd gba obi pa lw babalawo a difa fun s ni j ti n s e awo rode
Ibadan. b ni wn ni o s e, ero Epo, ero ffa, wa ba ni jbutu ire. Jbutu ire, la ba ni ls baris a.
Ero Epo, ero ffa, wa ba ni ni jbutu m, jbutu m, la ba ni ls baris a. Jbutu aya, la ba ni ls
baris a.
[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for s when he
went to practice Ifa in Ibadan. He did everything asked of him. People from far and near, come meet
me in the midst of children, we receive the blessing of children at the feet of God. We receive the
blessing of wives at the feet of God.]
Ifa says this person should offer a sacrifice. Success lies ahead of him/her, and (s)he will become
successful and defeat his/her enemies. This is what Ifa says in s Meji.

Ofun
Ofun Meji 1:
Ifa yii, Ifa rangun Meji. Eni ta bato jade si, Ifa s fun eleyii wipe, laarin ta lo wa o. Ko rub,
ko le ba s gun o. Ifa ni yio s gun, to ba ti le rub o. Ifa las eyri o si wa fun un. Ifa lran r o wa
gun, ti o ko. Eni tifa yi jade si, loju rangun Meji. Ifa ti s fun un. Ifa ni ko ma si ni ahun. Ko
mako ma kako yaw. To ba ni owo, ko fun eniyan. Ko ko ma dash eniyan ni nkan. Ifa ni
ni ni yio mu ko s gun. Ko ma ma di w kan. Ko ma s e fun eniyan. If he have something, he
can do for another person, because of that, he [will] save himself [from] enemies. Ifa ni ko ko
ko kako yaw. Ifa ni yio ma s gun ta. B ni. Nibi Ifa gba to fi s b. O ni:
Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. gbasere laa fi tanran Sere.
Igba ta a ba ri Sere m, emi la fi tanran gba a, a difa fun Olokun nij ti ri gbogbo n ba s ta.
Olokun re gbogbo ri, gbogbo odo patapata, nan ba s ta. Ah! Bo duro nibi kan, ko ni m s e
loju wn . Wn o gba ti rara. Ah! O wa meji kta, o darunun. Lo ba gboko awo l. O sr si
pe Nj oun le b ninu is oro toun ni. Gbogbo awn tan boun s e ta yii. Lo dafa si. runmila s
fun un, o ni, ninu ohun teleyii dafa si o le bnu is oroyii, leleyii dafa si. Gbogbo awn tan boun
s ta yii, oun o s gun wn, ti wn di ba le oun lori bi. runmila ni to dafa si nu un; Olokun ni
b ni. Ah, runmila ni ko rub. O ni ko ni iya ewur mrin lb. Ko ni p as , ko ni plp
owo, ko lplp obi. Ifa ni to ba ti s e gbogbo yii letutu, o ni yio di ba le gbogbo awn tan ba
s ta lori.
Olokun, o ma rub . O gb riru, o ru. Olokun gb titu, o tu. O gb atete ha b krk loju
pn, o ha. Ijo ni wa n jo, ay ni n y. Nigba to s gun tan, ti gbogbo awn ri yio ku, na ba na
ba wa na ba wa ba. Ah, Olokun, dabo o. Awa o ba yin s ta m o. j, foriji wa o. Gbogbo
eniyan f na n tr aforiji. Nan wa sd r, gbogbo odo patapata, na ba pej. Nan tr aforiji
ld r. Ni Olokun naa ni, oun o binu si yin. Ko si ibinu kankan. Gbogbo yin, yin l n binu si mi.
yin l ba mi ja, yin l n ba mi s ta. Oun o binu u. Ni Olokun ba, lo ba ni yin awn awo r tan
s fun un pe yio s gun. Lo wa yin awn awo, lawn awo r naa wa n yin Ifa. O ni b babalawo
toun [wi] b, babalawo toun s:
Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. gbasere laa fi tanran Sere.
Igba ta a ba ri Sere m, emi la fi tanran gba a, a difa fun Olokun nij ti ri gbogbo n ba s ta.
O s e bw fun Olokun, omi mo gb
bw fun Olokun.
Olokun lagba omi.

Olokun lagba omi, Olokun lagba omi.

ri gbogbo, ri gbogbo bw fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
ri gbogbo bw fun Olokun.
Olokun lagba omi.
Bi Olokun s e je agba omi titi doni. O j olori omi patapata. Lati igba naa ni gbogbo odo patapata
ti n fori bal fun Olokun. Pe oun lga awn. Ifa ni eleyii ko rub. Yio dga le gbogbo awn tan ba
s ta lori, patapata. T t Tan si gba poun gan las aju. Bo ba j pe eleyii ganan, oun di j to wa
j olos e ilu ni. If it is a politician. To si f dipo kan mu. Ifa ni ko s etutu. Gbogbo awn ti wn dile
gbe m, pe wn o ni ji o s e . Ifa ni gbogbo wn patapata, ni o s gun wn tan si to wa ma b .
Poun ni ga wn. B ni, Ifa s b. Bo s e gmina lo f s e o, bo s e snator lo f s e o, bo s e
rpu house of rep lo f s e o. Ifa pe yio s gun wn gbogbo wn patapata. B ni Ifa s. Loju
rangun Meji. B ni.
rangun Meji 2:
Ifa tun s fun eleyii, loju rangun Meji [ba mi tilkun. Ah ah.] Ifa tun s fun eleyun loju
rangun Meji, Ifa ni ran r, yio gun, yio ko. Ifa ni, is gun n b fun eleyii. Keleyii wa s ra. Ko
ma siwa hu. Ko s ra, nitoripe eni to ba ti daa, ran r yio fadura. n ti o da, ran r fadura.
Keleyii o s ra, ko s lit. Ko ma ba ja sfin aiye. Ko ma pe boun s e tore. Tori pe n ba ro pe bo
n s e tore, anytime o le jab, ko dni ll [that person becomes nothing]. Ifa na l s b. Ifa ni
s ugbn, teleyii ba ti s ra, to si mura s adura, tawn babalawo si jawe Ifa fun un, Ifa ni is gun
de. B ni, ibi Ifa un gba to fi s b re o. O ni:
Bi igi ba da, igi a yri, bi eniyan ba ku, a ku eniyan sa sa sa nil. Bi eni ori eni ba ku, eni il le a si
di eni ori eni a difa fun Araba pataki eyi ti o khin igi loko.
Wn ni ki Araba, wn ni o rub. Aarin ta lo wa. Wn mura ti s e ku pa papa ni. Laraba ba m,
o gb riru, o ru. O ma gb titu, o tu. Is gun ba de. Laraba ba s gun, lo s gun, lo ba bori gbogbo
wn. Lo ni, ah , awn babalawo tan dafa fun oun, o gbd yin wn. Lo ba s fun awn awo r. Lo
l dup. Nawn awo naa, obi to mu wa sd awo, awo naa mu l nifa. Na nan ba n jo, nan y. O
ni b babalawo toun [wi] b, babalawo toun s.
Bi igi ba da, igi aiye ri, bi eniyan ba ku, a pe eniyan sa sa sa nil. Bi eni ori eni ba ku, eni il le a si
di eni ori eni a difa fun Araba pataki eyi ti o khin igi loko. b ni wn ni ko s e, o si gbe b nib,
o rub. Riru b ni fi ti gbe ni. Aitete ru tes u a da ladanu. Ko p, ko jinna, Ifa wa ba ni la rin
is gun, a rin is gun la ba ni ls baris a.
Oun s e: Kowo, kowo, Araba o wo m.
Oju tiroko. Ko kukuku m o, otos i o ku m. Oju t lr. Bi ais a iku sawo, ka s a iku sin awo,
eniyan ti n bawo yan odi.
Ka s aiku sawo
Ifa ni gbogbo eni ba ba eleyun s ta patapata, ni o ku danu patapata. Teleyun o si depo ibi ti n l,
ti o dolori le wn lori. Loju rangun Meji ni. Ifa ni na l s b, loju rangun Meji abru aboye.
Naa Ifa s b.
Ofun Meji 1:

This Ifa sign is rangun Meji. If this sign comes up for someone, Ifa says (s)he is surrounded by
enemies. (S)he should offer a sacrifice so that (s)he may defeat them. Ifa says (s)he will be victorious if
(s)he offers a sacrifice. Ifa predicts success for this person. Ifa says his/her problem will become
resolved and it will all come together, if this sign comes up in rangun Meji. Ifa says so for this person.
Ifa says (s)he should not be a miser. (S)He should be honest and open. If (s)he has money, (s)he should
give some to others. (S)he should give to others. Ifa says this will make him/her victorious. (S)He
should not be tightfisted. (S)he should be generous to others. Ifa says (s)he should be open, and (s)he
will defeat his/her enemies. Yes, this is how Ifa said it:
Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. gbasere laa fi tanran Sere. Igba ta
a ba ri Sere m, emi la fi tanran gba a, a difa fun Olokun nij ti ri gbogbo n ba s ta.
[Powerful ifa must be used to resolve serious issues, a powerful medicine must be used to counter
another powerful medicine. A fortune must be used to resolve Seres issue. What if we have no money,
how will we resolve it? cast Ifa for Olokun when all of the bodies of water became her enemies.]
All of the other bodies of water made Olokun their enemy. No matter what Olokun did, they would
always find fault with it. They would not accept Olokun at all. She put two and two together and
realized that she should go to see a babalawo. He said she could escape from the trouble in which she
currently found herself, from all of those who had become her enemies. He cast Ifa about it. runmila
told her, she could escape from the situation about which she was consulting Ifa. She would defeat all
of her enemies and rule over all of them. That is what runmilas divination revealed, and Olokun said
it was so. runmila said she should offer a sacrifice of four female goats who have already had kids,
lots of clothes, and lots of money and kola nuts. Ifa said once she had made a sacrifice with all of these,
she would rule over all those who had become her enemies.
Olokun offered the sacrifice and did everything required of her. She danced and rejoiced. When her
victory was complete, all of the other bodies of water came to her and said, Ah Olokun, please, we are
not your enemies anymore. Please forgive us! All of them came begging for forgiveness. They came
before her, every one of the rivers gathered there. They begged olokun for forgiveness. Olokun said she
was not angry with them. She said she was not angry at all. She said, All of you were angry with me.
You were the ones who were fighting me, you were the ones who made an enemy out of me. She was
not angry. She praised the babalawo, and they in turn praised Ifa. She said, yes, my babalawo told me
so, he said it would be so.
Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. gbasere laa fi tanran Sere. Igba ta
a ba ri Sere m, emi la fi tanran gba a, a difa fun Olokun nij ti ri gbogbo n ba s ta.
O s e bw fun Olokun, omi mo gb
bw fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
ri gbogbo, ri gbogbo bw fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
ri gbogbo bw fun Olokun.
Olokun lagba omi.
[Powerful Ifa must be used to resolve serious issues, a powerful medicine must be used to counter
another powerful medicine. A fortune must be used to resolve Seres issue. What if we have no money,
how will we resolve it? cast Ifa for Olokun when all of the bodies of water became her enemies.

O water, respect Olokun

Show respect for Olokun
Olokun is the ruler of all waters
Olokun is the ruler of all waters
Olokun is the ruler of all waters
All waters, all waters, respect Olokun
Olokun is the head of all waters
Olokun is the head of all waters
Olokun is the head of all waters
All waters, show respect for Olokun
Olokun is the ruler of all waters.]
That is how Olokun [the ocean] became the leader of all bodies of water up until today. She is the ruler
of all water. From that time, rivers submitted to her. She became their ruler. Ifa says this person should
offer a sacrifice. (S)He will become the boss of all those who made an enemy of him/her. They will
accept him/her as their leader. If this person wants to be a politician, or wants to occupy a certain
position, Ifa says (s)he should offer a sacrifice. All of the people those conspiring against him, Ifa says
(s)he will defeat all of them and become their boss. Yes, Ifa says so. If (s)he wants to be a governor, or
a senator, or representative in the House of Reps, Ifa says (s)he will defeat them. Yes, this is what Ifa
says in rangun Meji.
rangun Meji 2:
Ifa also says for this person in rangun Meji that his/her issue will be resolved. Ifa predicts victory for
this person. (S)He should be careful not to behave poorly. (S)He should be careful because anyone who
will become successful requires prayer. A person who is not in a good way will require prayer. This
person should be careful and watch his/her step so that (s)he doesnt fall into temptation. (S)he
shouldnt be pompous. (S)He should not become full of him/herself because anyone who does so can
be brought low at any time. Ifa says so, but if this person is careful, diligent in prayer, and has
babalawo make medicine for him/her, (s)he will be victorious. Yes, this is how Ifa said it.
Bi igi ba da, igi aiye ri, bi eniyan ba ku, a ku eniyan sa sa sa nile. Bi eni ori eni ba ku, eni ile le a si di
eni ori eni a difa fun Araba pataki eyi ti o khin igi loko.
[When a branch falls of, another branch shoots up, when a person there will be others following. If the
one on the throne dies, the one on the floor will move to the throne cast Ifa for the mature Silk Cotton
Tree that outlives every other tree in the farm.]
Araba [Silk Cotton Tree] was told to offer a sacrifice. It was surrounded by enemies. They were
carefully plotting to kill it. Araba found out and offered the prescribed sacrifice. Araba was successful
and defeated all of them. It said, Ah, those babalawo who consulted Ifa for me, I must sing their
praises. So Araba went to tell them what had happened and to thank them. The priests in turn, took the
kola nuts Araba had brought and gave some to Ifa. They danced and rejoiced. Araba said, yes my
babalawo told me so, he said it would be so.
Bi igi ba da, igi aiye ri, bi eniyan ba ku, a pe eniyan sa sa sa nile. Bi eni ori eni ba ku, eni ile le a si di
eni ori eni a difa fun Araba pataki eyi ti o khin igi loko. b ni wn ni ko s e , o si gbe b nib, o
rub. Riru b ni fi ti gbe ni. Aitete ru tes u a da ladanu. Ko p, ko jinna, ifa wa ba ni la rin is gun, a
rin is gun la ba ni ls baris a.

Oun s e : Kowo, kowo, Araba o w m.

Oju ti roko. Ko kukuku m o.
Otosi o ku m. Oju t lr.
Bi ais aiku sawo, ka s a iku sin awo,
Eniyan ti n bawo yio dodi.
Ka s aiku sawo
[When one branch falls off, another branch shoots up, when a person dies there will be others
following. If the one on the throne dies, the one on the floor will move to the throne cast Ifa for the
mature Silk Cotton Tree that outlives every other tree in the farm.
They wanted to Araba to fall, but Araba did to fall.
Iroko is ashamed. He didnt die.
If the poor person doesnt die, the rich should be ashamed.
Let us avoid death by following the priest.
If you make an enemy of the priest, you are surely lost.]
Ifa says every single person who has made an enemy out of this person will die. This person will reach
the position (s)he desires and will be placed above all of them. Ifa says so in rangun Meji.