Odù Ifá Collection in ASK-DL

AFRICA'S SOURCES OF KNOWLEDGE - DIGITAL

LIBRARY

ASK-DL is a project in the African Language Program of the Department of African and

African American Studies at Harvard University.

http://ask-dl.fas.harvard.edu/
Índice

01. Eji Ogbe 1....................................................................................................................................... 3

02. Oyẹku Meji 1 ................................................................................................................................. 5

03. Iwori Meji 1: .................................................................................................................................. 8

04. Odi Meji 1: ................................................................................................................................... 10

05. Irosun Meji 1: .............................................................................................................................. 12

06. Ọwọnrin Meji 1:........................................................................................................................... 15

07. Ọbara Meji 1:............................................................................................................................... 17

08. Ọkanran Meji 1: ........................................................................................................................... 20

09. Ogunda Meji 1: ............................................................................................................................ 22

10. Ọsa Meji 1: .................................................................................................................................. 27

11. Ika Meji 1: .................................................................................................................................... 29

12. Oturupọn Meji 1: ......................................................................................................................... 31

13. Otura Meji 1: ............................................................................................................................... 33

14. Irẹtẹ Meji 1: ................................................................................................................................. 36

15. Ọsẹ Meji 1: .................................................................................................................................. 39

16. Ofun Meji 1:................................................................................................................................. 41

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 Eji ogbe

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1. 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:
Ọtọtọtọ, ọrọrọrọ, ọtọtọ (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 king’s valour
through his performance. If you praise the king with his acts of valour, he will give you a gift. This
reveals why Ogotẹẹrẹ made war against Ehinwọran. Ogotẹẹrẹ is what we call penis, and
Ẹhinwọran 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 Èjì 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 doesn’t 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 doesn’t take her away. This is what Èjì Ogbe tells us, this is the message Ifa
transmits. Here, this is what Ifa says, there is a light-skinned woman in this person’s house, and he
must make a sacrifice to prevent Death from taking her away. Ifa says:
Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’s wife,
on the day that she beat Death’s mother at Ejigbomẹkun market.
It is said that Sinimọ was going to Ejigbomẹkun market. When she arrived at Ejigbomẹkun, she met
an old woman there, but didn’t know that it was Death’s mother. When a fight sprung up between
them, Sinimọ beat her intensely. Everyone said, Ah! That’s Death’s mother you have beaten up.
She responded, Whose mother? What do you mean Death’s mother? That means nothing to me.
She beat the old woman within an inch of her life. When Ọrunmila’s wife came home, she told her

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 Eji ogbe

husband, Ah! Baba, I ran into one old woman today at Ejigbomẹkun market. She said she wanted to
embarrass her, and she beat her severely. Ọrunmila asked, who was the old woman? They said
she was Death’s mother, responded Sinimọ. Ah! Said Ọrunmila. You beat Death’s mother? Wow!
You woman, what have you done? Do you know what you’re saying? She responded, I already
answered you, of course I know what I’m saying. He asked again, Death’s mother? Yes, Death’s
mother, she replied.
Ọrunmila ran quickly to consult Ifa. Ifa told him to make a sacrifice as quickly as possible so that
Death wouldn’t 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
light-skinned women, he would take them all away. Ọrunmila immediately did everything that Ifa told
him to do. Ifa accepted the sacrifice Ọrunmila made. Ifa accepted the offering Ọrunmila made. The
ritual Ọrunmila performed on the divining board was accepted. Everything that he was told to do,
Ọrunmila 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. Ọrunmila 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 Ọrunmila’s 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, Ọrunmila! Ọrunmila!” He said, “Your
wife beat up an old lady in Ejigbomẹkun market yesterday.” Ọrunmila said, “It wasn’t my wife!”
Death said, “Ah! It wasn’t your wife?” Ọrunmila said, “It wasn’t my wife. You aren’t the one with such
a light-skinned wife? Ọrunmila said he didn’t have any light-skinned women in his house. You don’t
have any light-skinned women in your house? Asked Death. Ọrunmila said, That’s right. Death said,
“Ok, no problem. Collect all of the women in your house and bring them out.” Ọrunmila collected
them and brought every last one outside. He had many, many wives. Death looked at them all, but
couldn’t find a light-skinned woman. He looked up and down the rows of Ọrunmila’s wives, but
couldn’t find the one he was looking for. He exclaimed, “Ah! How shameful! I can’t belive this is
happening to me. It wasn’t your wife?!” Ọrunmila agreed and said, it wasn’t my wife. I don’t 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. Ọrunmila began to sing and dance and
praise Ifa, saying, Yes, it was as the Babalawo said. It was as the Babalawo predicted. He said:
Sinimọ-Sinimọ goes to tell about a very light-skinned woman, the one who was/is Ọrunmila’s wife,
on the day that she beat Death’s mother at Ejigbomẹkun market.
He sang Onibuje is immune to Death, Sinimọ, Sinimọ
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 Ọrunmila 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.

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 Oyẹku Meji

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2. Oyẹku Meji 1

If Oyẹku 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 enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ
ki yọrun.
[The Kijipa (comforter-like cloth) that does not appear to be beautiful helps us to understand the
case of Enlojọ aṣọ, and that of Kẹlẹ. Kẹlẹ made the sacrifice, Kẹlẹ 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 it’s life and did not kill red cloth. That is the reason why today we don’t
bury a corpse in red cloth. If a corpse is to be buried, people will say, “Ah, this cloth is red! Don’t
bury him/her in it! This one is red, don’t 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 enlọjọ aṣọ, abu fun Kẹlẹ. Kẹlẹ ru oooo, Kẹlẹ tu. Aṣọ to ba ṣe ẹbọ
ki yọrun.
[The Kijipa that does not appear to be beautiful helps us to understand the case of Enlojọ aṣọ, and
that of Kẹlẹ. Kẹlẹ made the sacrifice, Kẹlẹ 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

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 Oyẹku Meji

Kẹlẹ made the sacrifice,

Kẹlẹ 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
shouldn’t wear anything red. This is what Ifa says, if Ifa carries this message [Oyẹku Meji]. If Oyẹku
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.
Oyẹku Meji 2
If Ifa should reveal a positive message in Oyẹku 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:
Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lomọ a dia fẹja, eyi ti ṣọmọ Onibu.
[The sun is still behind the hill and they think that dawn has broken helps us to understand the case
of Ẹja/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:
Oyẹyẹ ṣẹ nla bọ loke. Wọn ṣe bojumọ lomọ a dia fẹja, eyi ti ṣọmọ Onibu.
[The sun is still behind the hill and they think that dawn has broken helps us to understand the case
of Ẹja/Fish the child of the large body of water]. She did all that was asked of her. Failure to
sacrifice to Eṣu 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 Ẹja (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.
Oyẹku 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:
Ọgan lo da inu orọmi sinu. Ọlọrọ nirọmi ọran sikun a dia fun Alapa n yawe, ọmọ amu eegun ẹja
rubọ nitori ọmọ, maja maja la kalapa. Alapa o ku ewu, ọmọ ku ewu, Alapa o ku ewu ọmọ ẹja, ero
Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ, nla n ba ire lẹsẹ ọbariṣa.

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 Oyẹku Meji

[The termite mound keeps its contents inside (Only you know your own issues). Ọlọrọ nirọmi ọran
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 Ọffa, 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 person’s suffering will become forgotten.
Oyẹku Meji 4
Ifa says that person should worship Ṣango. Ifa says victory will come for this person Everyone who
is this person’s enemy, who is fighting him/her, who does want him/her to be rich, who don’t want
him/her to have children. Ifa says (s)he should worship Ṣango. Ifa says Ṣango will give him/her
victory. Arambi [Name of Ṣango], the one who owns 200 bullets achieves victory. Ifa says so. This
is the way Ifa said it:
Omigbo ni foju jaro. Omi ọdan ni foju jaro ngbẹtẹ a dia fun Legbedi abu fun ọbọ. Ẹbọ ni wọn ni o ṣe,
o si gbẹbọ nbẹ, o rubọ. Ko pẹ, ko jinna, Ifa wa ba ni laarin ṣegun, aarin ṣegun, nla n ba ni lẹsẹ ọ...
[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 Ṣango. 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.
Oyẹku 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 person’s suffering will turn into dancing
and joy. This is what Ifa teaches us to say:
Gboguulutu ọrọ bale fun diyan diyan, a dia fun mọja, eyi ti ṣawo re lialapa. Ẹni mọja, 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 Oyẹku Meji. Oyẹku Meji tells
us this.

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 Iwori Meji

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3. 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 atẹpo a difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o ba
ṣe.
[Iwori Meji goes around, Iwori Meji comes around (is unpredictable) helps to illustrate the case of
Gọdọgbọ, 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. Gọdọgbọ, in the time of the
ancestors, didn’t know what he had to do to succeed. He was poor and couldn’t 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 babalawo’s 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 Gọdọgbọ was told. They said it was so. He said, I just don’t understand my problem. This
problem will be the death of me! I’m not progressing at all, and I’m at my whit’s end. He thought,
maybe if I move up a bit, I can turn things around Ọrunmila said things would certainly change, he
said Gọdọgbọ 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 atẹpo a lo difa fun Gọdọgbọ eyi ti n gbogun re ilu Ilebe. Wọn lori rẹ ni o
ba ṣe. Ẹlẹda mi ba n ṣẹgun, kemi no da laje. Ẹlẹda mi ba n ṣegun, kemi no do nire gbogbo.

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 Iwori Meji

[Iwori Meji goes around, Iwori Meji comes around (is unpredictable) helps to illustrate the case of
Gọdọgbọ, 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 Gọdọgbọ 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 don’t know what to do
about the problem of childlessness. The eggs weren’t 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 Ẹfun [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 Ẹfun 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 ṣe siki, ọmọ ẹsẹ mejeeji di yeye di yeye o rubọ ẹfun lo ba re ni oko rumurumu. O
rubọ osun lo ko lo ba re lo ko kẹrẹ butu kẹrẹ butu a difa fun Asẹ tẹẹrẹ ti ṣe mọ debirin ọrun, a bu fun
Atọ lọlọ ti ṣe mọ dekunrin ọrun. Asẹ ati Atọ wọn darapọ, wọn o wa mọ, o lawọ o laṣe o si dọmọ.
They were told to offer a sacrifice, and they did so. Their sacrifice was acceptable. When their
sacrifice was accepted, after they had finished, Asẹ stayed, Atọ stayed. That’s how the two of them
came together, they became parents. They danced and rejoiced and were happy. They didn’t forget
the babalawo who performed the work of Ifa at the beginning. The babalawo also didn’t forget Ifa.
They began to sing and recite praises.
O lawọ o laṣe o si dọmọ, o lawọ o laṣe o si dọmọ. Asẹ ati atọ, wọn parapọ, wọn o wa mọ, o lawọ o
laṣe o si dọmọ. O lawọ o lasẹ, o si dọmọ, o lawọ o lasẹ o si dọmọ. Asẹ ati atọ wọn parapọ wọn wa
o mọ, ọ lawọ o lasẹ o si dọmọ.
[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 didn’t 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 didn’t return, it grew hands, it grew feet, it became a child.]
Ifa says they should offer a sacrifice. The woman will become pregnant. They don’t 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.

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 Odi Meji

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4. 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 isn’t 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 don’t 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 dín dí Òdí, a dìn dì Òdí a difa fun Eji Odi ti o ma gbọrun di, tifa o ma gbe ile aiye tu. O ni bi ẹ ba ri
ẹ ki gbe mi lọ, aye Esuru ko iwọdo. O ni bi ẹ ba ri ẹ ki gbe mi lọ, aye Eminẹ wọlọ. O ni bi ẹ ba ri ẹ ki
gbe mi lọ, eewọ oriṣa kan ti ẹ ni. Epo ta ba fi dinkin, kii wọ ikin ninu.
[A dín dí Òdí, a dìn dì Òdí 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 Eminẹ (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 didn’t have a wife before, he will have one.
Anything he didn’t have, he will come to possess. Ifa says so through Odi Meji
Odi Meji 2:

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 Odi Meji

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 doesn’t 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 ẹyin, ẹgun gagara ni iyi ọrun, omu ṣiki ṣiki o ni iyi obinrin a dia fun Eji Odi ti n mẹnuju
ṣe rahun aya, ti n fi njọjumọ kowọ bọ itan. Ẹbọ ni wọn ni ko ṣe nbẹ, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ
ni fi ti n gbe ni, ero Ipo, ero Ọffa, ẹ wa ba ni ni jẹbutu aya, jẹbutu aya ni a an ba ni lẹsẹ ọbariṣa.
[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 Ẹpo, people
of Ọffa, 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 doesn’t 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 awọn, to ba doke tan, yio gbodo, yio gbọlọ, yio gba ikoko baba sasun awọn lo difa
fun Akẹsan, awo oludaja tori ba san ni n ṣe la daja rere. Ọja rere ma ma re o bori a ba san ni ṣe 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 Akẹsan (an Ọyọ market). When your destiny (ori) favors you, you start a profitable
business. Good business, ]
Ifa says this person’s 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 person’s 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.

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 Irosun Meji

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5. 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 Ọrunmila baba fi ọgẹdẹ agbagba gbọmọ rẹ kale lọwọku. Ifa
ni gbigbani o gba mi o, ọgẹdẹ agbagba kii gboloko ti. Ọrunmila gbigba ni o gba mi.
[Irosun Meji the money of the farmer is not enough explains the case of Ọrunmila, who used
plantains to deliver his child from the hands of Death. Ifa, please deliver me, plantains will never fail
the farmer. Ọrunmila] 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 Ọrunmila 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
can’t make enough money to pay off the debt, (s)he won’t 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 Ẹlẹkọ Idanre eyi ti o lọrọ kọjọ ale
o to lẹ. Ifa ma mọ jẹ kọrọ ale temi o lẹ mi. Ifa ma jẹ kọrọ alẹ tẹmi Ifarinwale Ogundiran, ma jẹ [ki] o
lẹ nti o lowo lọwọ.

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 Irosun Meji

[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 Ẹkọ (corn pap) seller of Idanre who was destined to
have a success in the latter part of her life. Ifa don’t allow the latter part of my life to be hard. Ifa
don’t allow me (Ifarinwale Ogundiran) to be poor in the twilight of my life]
It is said that this ẹlẹkọ Idanre, she used to package and sell ẹkọ [corn pap]. Idanre is a town in
Nigeria. So this woman when she bought corn on credit to make ẹkọ, she would tell the owner of
the corn, “When I’m done preparing the ẹkọ and I have finished selling it, I will pay you back.” When
she had finished selling ẹkọ, she hadn’t made enough money to repay the owner of the corn. Can a
person who can’t 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 didn’t demand a price, but they said
she should offer them something. She said, “Ah! I don’t have any money.” The babalawos
continued to ask for payment. She hadn’t made any profit from the ẹkọ 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 didn’t have the money ready. They said, “Ah! See this woman, you say you
don’t have money. Wasn’t you sacrifice offered, and wasn’t it accepted?” She said, “I haven’t 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, Ẹlẹko 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 ẹkọ
before, she is selling ten basckets now. Even with ten baskets, she would run out of ẹkọ 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 Ẹlẹko Idanre eyi ti o lọrọ kọjọ ale o
to lẹ. Ifa ma mọ jẹ kọrọ ale tẹmi o lẹ 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 Ẹkọ seller of Idanre who was destined to have a
success in the latter part of her life. Ifa don’t allow the latter part of my life to be hard.]
They sang, “Ẹlẹkọ Idanre how did you make all of this money?
Ẹlẹkọ 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.
Ẹlẹkọ Idanre how did you make all of this money?
Ẹlẹkọ Idanre how did you make all of this money?

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 Irosun Meji

Ah! She said, when she made this money, she repaid her debt. Ifa says this person’s 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.

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 Ọwọrin Meji

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6. Ọwọnrin Meji 1:

In the Odu Ọwọnrin Meji, if it is cast for someone, Ifa says that person hasn’t paid his/her debt to
the spirits in heaven, and as a result, (s)he cannot be successful. Ifa says things aren’t 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 doesn’t do it, (s)he won’t 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
Ọwọnrin 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 eeṣe to waja, ija ni o jẹ ki wọn waja, awo eeṣe to waja, ija ni o jẹ ki wọn waja, ija ni o jẹ ki wọn
waja lo difa fun wọn lode Ọwọnrin nibi ti n ja tori ẹẹdẹgbejowo eyọ.
[Calabash (implying an important person), why didn’t you come to the market? It is the war that
prevented him from coming to the market. Priest, why didn’t you come to the market? It was the war
that prevented him from coming to the market. Helps us to understand their case in Ọwọnrin, the
place where they fought because of 1,500 cowries (a great sum of money)]
Ifa says that person should offer a sacrifice. Ẹdẹgbejowo is what I have been calling his/her
ẹgbẹrun. When (s)he makes an offering and offers a sacrifice, and pays his/her Ẹdẹgbejowo, that is
when things will begin to change for that person. Ifa says they will change for him/her in Ọwọnrin
Meji.
Ọwọnrin 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 neṣer 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:
Ọwọn owo laa pe lowo mini, ọwọn ounjẹ laa pe niyan a difa fun eyi to wa ọmọba lẹhin ajo ri. Tewe
tagba ni raja ẹyi to wọn, ẹ sare wa, ẹ wa raja ọmọba.
[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 don’t
care how much it costs, hurry, come and buy from the prince!]

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 Ọwọrin Meji

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
wouldn’t 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:
Ọwọn owo laa pe lowo mini, ọwọn ounjẹ laa pe niyan a difa fun eyi to wa ọmọba lẹhin ajo ri. Tewe
tagba ni raja ẹyi to wọn, ẹ sare wa, ẹ wa raja ọmọba.
[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 don’t
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 didn’t 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 Ọwọnrin Meji says.

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 Ọbara Meji

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7. Ọbara Meji 1:

Ifa says for any person for whom Ọbara 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, “So-and-so did this, I too will do it” so that (s)he doesn’t 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 doesn’t 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 Ọbara Meji. This is the way Ifa explained it. Ifa gives this
person a serious warning. Ifa says:
Ikanju o ṣe jaye. Wara wara o ṣe ju sapo. Gbogbo ohun tỌlọrun ba ṣe fun ni laa gba, a difa fun
Eyin-titi-n-rin, eyi to ṣọmọ Eji Ọbara. Igba o ba ya Eyin-titi-n-rin a debi ọmọ re.
[You don’t 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 Ọbara. When it was time,
Eyin-titi-n-rin became 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 shouldn’t try to overstep his/her destiny.
Ifa says so in Ọbara Meji. Ifa says (s)he should offer a sacrifice. Yes, Ifa says so.
Ọbara Meji 2:
Ifa also teaches a lesson in Ọbara Meji. Ifa says the path to success will open up for this person. Ifa
says that this person will expereince his/her blessings in Ọbara 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 child’s father himself will also be successful Ifa says, his prayers will be answered if
he makes an offering. Yes.
In Ọbara Meji, Eji Ọbara 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 didn’t say anything, he didn’t get upset,

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 Ọbara Meji

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 isn’t only one blessing. It is a
double blessing. That is how the blessing of Eji Ọbara 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
didn’t 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 mọlẹ o ni [ko] kọminu afẹrẹ a difa fun Eji Ọbara eyi to rẹru meji to yan ketekete.
Eji Ọbara a fi gba wa rẹru 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 Ọbara the one who bought two very wonderful servants]
O n ṣe:
Eji Ọbara a fi gba wa rẹru meji to yan ketekete
Ẹru ti mo ra nu lo la mi
Ẹru ti mo ra baba mo fi sin
O n ṣe ẹru ti mo ra, baba mo fi sin ooo
Ẹru ti mo ra, baba mo fi sin
Ẹru ti mo ra n lo la mi
Ẹru ti mo ra, baba mo fi sin
Ẹyin o ri pe temi tọpẹ, tẹmi jọpẹ lọ
Ẹru ti mo ra, baba mo fi sin ooo
Ẹru ti mo ra, baba mo fi sin
Ẹru ti mo ra n lọla mi
Ẹru ti mo ra, baba mo fi sin.
[Eji Ọbara 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

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 Ọbara Meji

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 wouldn’t 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 Ọbara 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 Ọbara Meji is cast for that person.
Ọbara Meji 3:
In Odu Ọbara 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 sẹ pẹlẹnjẹ ọwọ mi ọtun. Ọ rọ minijọ ọwọ mi osi. Abẹbẹ oje lo mu oju Ọlọja tutu ninini a difa fun
Ọba Ado, Ejigbara ilẹkẹ nijọto rire ba wọn mulẹ ibudo. Ẹbọ nan ni o ṣe, o si gbẹbọ nbẹ o rubọ. Ẹru
Ẹpo, ẹru Ọffa, ẹ wa ba ni ni jẹbutu ire. Jẹbutu ire laa ba ni lẹsẹ ọbariṣa.
O n ṣe ki lo ṣọnibudo dọba?
Eji Ọbara, Ifa lo ṣonibudo dọba.
Eji Ọbara, ki lo ṣonidubo dọba?
Eji Ọbaraaa, ori lo ṣonibudo dọba.
[If it is flexible to my right, if it is stiff to my left, the lead fan causes the face Ọlọja 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 babalawo’s 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
acẹuire will grow and (s)he will become like a king. Yes, this is what Ọbara Meji says.

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 Ọkanran Meji

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8. Ọkanran Meji 1:

In this Odu Ifa, Ọkanran 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 Ọṣun. 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 Ọkanran Meji kanra wọn a difa fun Ajibolomide eyi ti wọn ni o
lokun ọmọ ninu mọ. Tọmọ ṣe tan to wa kunnu bi yindinyindin n jẹ tiẹ si gun o, ile Ọṣun o wa gbayin
mọ.
[You reach out to me, I reach out to you. Ọkanran 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. Ọṣun’s house had no more room
for children]
When she worships Ọṣun, 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 Ọkanran
Meji
Ọkanran Meji 2:
If Ọkanran 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 Ọkanran 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 ọ, akanla lọkanran Meji kan ra wọn a difa fun Adeṣọkan nijọ ti n ti n kọle
ọrun bọ wa kọle aiye. Ẹbọ ni wọn ni o ṣe, o si gbẹbọ nbẹ, o rubọ. Riru ẹbọ ni fin ti gbe ni. Aitete ru
teṣu a da ladanu. Ko pẹ, ko jinna, Ifa wa ba ni laarin iṣẹgun, aarin iṣẹgun la ba ni lẹsẹ ọbariṣa.
[You reach out to me, I reach out to you. Ọkanran Meji reaches out by turns cast Ifa for Adeṣokan
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

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 Ọkanran Meji

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 ṣe:
Ki lemi o ṣe la n temi?
Owo n temi o ṣe la nifa.
Ifa ni n o ṣe la ni temi
Owo n temi o ṣe…
[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 God’s 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 Ọkanran Meji.
Ọkanran Meji 3:
Ifa also says, if it carries this message, that there is one woman who should marry a babalawo. If
she doesn’t 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 mọni nipo, aimọni lọffa, oju iri eni rere ka ma ki, a difa fun Nini, ọmọ ire lapa, ọmọ lanawọ
kagun bi igba agogo. Nini dara, Nini ṣunwọn lejo. Aarun aibimọ ti n ṣolumọ lapa nkọ?
[At Ipo there are familiar faces, there are unfamiliar faces at Ọffa, 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 Ọṣun, stay close to babalawo, and marry a babalawo so
that she will have children. Ifa says so in Odu Ọkanran Meji for the woman. This is what Ifa says for
her.

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21
 Ogunda Meji

II
Índice
II

II

00

9. 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.
Oriṣanla said he was powerful and could do exactly as Olodumare [Almighty God] can do. Ṣango
said he was as powerful as Olodumare. He forgot that Olodumare had created every one of them.
Even Ọrunmila 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 sacrifice 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 Oyinbo’s [white person’s] 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:
Ọrunmila ni o dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ṣango loun talasan o ba rokun. Wọn ni ti
Ṣango ba burinburin, to ba rin tititi, to de Koso, nile baba rẹ nkọ? Ti wọn fun un lorogbo ati akukọ
adiẹ? Ṣango ni toun ba ti yo tan, o loun o pada nile oun ni. Wọn ni Ṣango o talasan o ba rokun.
[Ọrunmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? Ṣango said he could make the trip. And what happened when Ṣango had
traveled far, when he had walked a great distance and come to Koso, his hometown? When he was

22
 Ogunda Meji

given kola nuts and rooster meat to eat? Ṣango said when he had eaten his full, he said he would
turn back. Ṣango was not able to complete the journey.]
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ọya loun talasan o ba rokun. Wọn ni n
jẹ ti Ọya ba burinburin, to rin tititi, to dele Ira, ni wọn ba pọda to tobi, ti wọn fun un ni… ebgo, ikoko
egbo nkọ? Ọya ni toun ba ti yo tan, o loun o pada ile oun ni. Wọn ni Ọya o talasan o ba rokun.
[Ọrunmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? Ọya said she could make the trip. And what happened when Ọya 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? Ọya said when she had eaten her full, she said she would turn back. Ọya was not able to
complete the journey.]
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ooṣanla loun talasan ba rokun. Wọn ni
n jẹ ti Ooṣanla ba rin tititi, to burinburin, to dele Ifọn, nile baba rẹ, ti wọn fun un lagbebọ adiẹ [hen
that is beginning to lay eggs] to royin ti wọn pa a, ati igbin, ati ọbẹ oṣiki [egusi]. Oun ni to ba ti yo
tan, o loun o pada ile oun ni. Wọn lOoṣanla o talasan ba rokun.
[Ọrunmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? Oriṣanla said he could make the trip. And what happened when Oriṣanla
had traveled far, when he had walked a great distance and come to Ifọn, 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? Oriṣanla said when he had eaten his full, he said he would turn back. Oriṣanla was not
able to complete the journey.]
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ẹlẹgba, o loun talasan o ba rokun. Iyẹn
Eṣu. Wọn lo o talasan ba rokun. O loun talasan ba rokun. Wọn ni to ba rin tititi, to burinburin, to dele
Ketu, nile baba rẹ nkọ? Ti wọn pakukọ adiẹ, ti wọn fun un lepo pupa. Ẹlẹgba ni to ba ti yo tan, o
loun o pada ile oun ni. Wọn lẸlẹgba o talasan o ba rokun.
[Ọrunmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? Ẹlẹgba said he could make the journey. Ẹlẹgba is Eṣu. They say he could
not complete the journey. He said he could complete the journey. And what happened when Ẹlẹgba
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? Ẹlẹgba said when he had eaten his full, he said
he would turn back. Ẹlẹgba was not able to complete the journey.]
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, Ifa ni ta lo talasan ba rokun? Ogun, o loun talasan o ba rokun. Wọn
ni n je tOgun ba burunburin, to rin tititi, to de Ire nile baba rẹ nkọ? Tan fun un lẹmu, tan fun un ni
ẹwa ẹyan, tan bẹ aja fun un nkọ? O ni toun ba ti yo tan, oun ni ijala loun maa kẹ tan tan tan, toun
ma dari lọle. Wọn ni Ṣango… O lOgun… Wọn ni o talasan ba rokun.
[Ọrunmila 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 hunter’s songs all the way home. Ogun was not able to
complete the journey.]
Ọrunmila tun lo dọdẹdẹ nbẹrẹ, wọn ni ta lo talasan ba rokun? Ọrunmila loun talasan ba rokun. Wọn
ni to ba burinburin, to rin tititi, to de Okegẹti, nile baba rẹ nkọ? Ọrunmila, tan fun ọ ni abodiẹ meji,
abẹdọ rukẹruke, ewurẹ meji, abọmu rẹdẹrẹdẹ, ti wọn gunyan, tan fun ọ leku ati ẹja nkọ? Ati ọti? O
ni toun ba ti yo tan, o loun a pada nile, eni iwọ Ọrunmila papaa, wọn lo o talasan o ba rokun.

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 Ogunda Meji

[Ọrunmila says it has ended before it has even begun. Ifa says who has the skill to go on a voyage
(overseas) like Alasan? Ọrunmila said he could make the trip. And what happened when Ọrunmila
had traveled far, when he had walked a great distance and come to Okegẹti, 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? Ọrunmila said when he had eaten his full, he said he would turn
back home. Even the great Ọrunmila could not complete the journey.]
Ọrunmila ni ta lo talasan o ba rokun? Wọn lori ni kan n lọ talasan o ba rokun. Ori ni kan. A kapo ẹju
ẹ si. Ọrunmila ni ẹdawọ ọbun kẹ daṣọ [aro] rọmi. Mapo elere, Mọba ọtun, Bọlajoko, Ọkinkin ti mẹrin
fọn, o loun… talo da ori ni kan lo talasan ba rokun? Ori ni kan ni… gbe ni, ti n ba lowo lọwọ, lọwọ ori
ni. Ti n ba fẹ aya, ọwọ ori ni. Ti n ba fẹ ọmọ, ori ni. Ti n ba n wa ire gbogbo, ori ni n o ma ro fun o!
Ori mi o! Atete nirẹ, atete gbe ni kooṣa. Ko si Ooṣa ti n da ni gbe lẹhin ori. Ori mi pẹlẹ o!
[Ọrunmila 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. Ọrunmila 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!]
Wọn ni ti babalawo ba ku, wọn ni ti babalawo ba ku, wọn ni akọfa… ẹkofa rẹ dasiko to. Toniṣango
ba ku, wọn ni ẹkẹru ẹ danu. Ti Ogun ba ku, wọn ni ẹkẹru ẹ fun ipa. Tooṣanla ba ku, wọn ni ẹ ku ẹru
sigbo. Ti eniyan ba ku, ko si eni ti wọn ge ori ẹ lẹ. Wọn sin ni mọri ni. Ori ni kan lo talasan ba rokun.
Ori mi pẹlẹ atete niran, atete gbe ni kooṣa. Ko si Ooṣa ti da ni pe lẹhin ori. Ori pẹlẹ o!
[They say when a babalawo dies, we must bury him with his Ifa. When a devotee of Ṣango 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 Oriṣanla 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, I’m rich! I’m
respected! They can make me president. Ifa says (s)he cannot achieve this if (s)he doesn’t 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 Ifa’s message is negative. Ifa says:
Ka to dobalẹ ka pa igba ọmọ, ka fagbọn isalẹ kan le koroko ko ko a dia fun awọran dendere,
awọran ma ma de o aboju dendere. Afi bo ba le sunkun, afi to ba le gbẹlẹ, awọran ma de o, aboju
dendere.

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 Ogunda Meji

[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 sunwọn eji apori ida ko tun dagun a dia fun Ọrunmila,
baba n lọ re gba Dudu Ranran eyi ti ṣe ọmọ Alaran Oyigi.
[Aguru maguda aguru maguda when the clay is not good, let us intervene before it gets worse cast
Ifa for Ọrunmila 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, Ọrunmila, 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 sunwọn eji apori ida ko to dagun a dia fun Ọrunmila, baba
n lọ re gba dudu ranran eyi ti ṣe ọmọ alaran oyigi. Oṣo ni n ba n pe ori mi nibi. Ẹ jọọ mi, ẹ ju ẹ, bi iṣẹ
rẹ ba fọ, wọn sin lẹhin Ṣango ni. Bi babalawo ni n ba n pe ori mi nibi. Ẹ jọọ mi, ẹ ju ẹ, babiku ba ku
tan, wọn sin lẹhin aṣẹ. O lọkunrin, o lobinrin ni n ba peri mi nibi. Ẹ jọọ mi, ẹ ju ẹ, Eṣu ni rẹhin ẹni to
ri i. Ifa lemi ni mo rẹhin awọn ọta mi.
[Aguru maguda aguru maguda when the clay is not good, let us intervene before it gets worse cast
Ifa for Ọrunmila 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 Ṣango. 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. Eṣu 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 many 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

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 Ogunda Meji

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:
Ọpanrun ṣekeṣeke ẹti Yẹmẹtu a difa fun ọlọmọ a fẹhinti jagbọn obi. Ki n to rẹni to ṣẹfẹhinti jagbọn
obi tan, ire gbogbo to ni lọwọ, ire gbogbo a to ni lẹnu.
[The bramble tree ṣekeṣeke near Yẹmẹtu (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, iyẹrosun [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 person’s road will open up, and (s)he will have lots of money.
Ifa says so in Ogunda Meji.

Índice

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 Ọsa Meji

00 Índice
II

II

II

10. Ọsa Meji 1:

If someone casts Ifa and Ọsa Meji comes up… This is Ọsa Meji. This is the Odu Ọsa 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 him’her from being successful. Ifa says so in Odu Ọsa Meji. Ọsa Meji says so. Ifa sys:
Isa Ọsa meji n ki arawọn jẹ jẹ jẹ, awọn lo difa fun ẹgbẹ aiye, a bu fun tọrun. Taiye n tẹ lọ, bọrọ kinni
ọrun ẹ pẹhin da. Ẹgbẹ aiye n tẹlọ, bọrọọ kinni ọrun ẹ pẹhin da…
[Isa Ọsa 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 don’t turn your back on
us anymore. Those of us on earth are about to be disgraced, heroes of heaven don’t 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 Ọsa Meji.
Ọsa Meji 2:
If Ọsa 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
can’t 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 won’t give
him/her money. (S)He will leave the farm and return home. If (s)he begins a different line of work, it
won’t 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 salubọ pẹrẹpẹwu a difa fun agbẹ eyi ti o ti le sa roko, eyi toko sa rele. Ẹbọ ni wọn ni [k]o ṣe, o
si gbẹbọ nbẹ, o rubọ, riru ẹbọ ni fi ti n gbe ni, aitete ru teṣu a da ladanu, ko pẹ, ko jinna, Ifa wa ba ni
laarin iṣẹgun, aarin iṣẹgun, la ba ni lẹsẹ ọbariṣa. Ta ba waiye, nṣe laa ni gba. Ifa jẹ [ki] n nigba rere.
Ẹlẹda mi ko gbe mi o, ki n nisimi. Ba ba waiye ṣe la nisimi.

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 Ọsa Meji

[Isa n salubọ (child’s 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 Eṣu 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 Ọsa Meji.

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 Ika Meji

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11. 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 lọdun. Ẹbọ nan ni [k]o ṣe, o si gbẹbọ nbẹ, o
rubọ. Asẹhin wa, asẹhin bọ, igbado wa donigba aṣọ. Asẹhin wa, asẹhin bọ, 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 won’t 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, God’s 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 priest’s 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 lọdun. Ẹbọ nan ni [k]o ṣe, o si gbẹbọ nbẹ, o
rubọ. O gbọ riru ebọ ru o, o gbọ tete ru teṣu. O da, eru Epo, eru Ọffa, igbado wa donire gbogbo. Ki
ni igbado mu bọ loko? Ihoho ni igbado rin doko, igba aṣọ lo mu bọ, igbọṣọ. Ki ni igbado mu bọ loko?
Igba ọmọ ni igbado mu bọ, igba ọmọ. Ki ni igbado mu bọ loko? Igba ire gbogbo, ni igbado mu bọ
loko.

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 Ika Meji

[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 Eṣu 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 ooṣa lo da yiwiniwini tọ ẹkun lẹhin. Alade o ji n bo ji o, a ji n de ni ti
ẹkiri barapẹtu 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 ṣe mu ṣalege a difa fun yindinyindin eyi ti n sa lọ ajuba ti n lọ re kan nile omo nibi bi. Wọn
ni ko rubọ. Wọn lọmọ rẹ yio pọ. O gbọ riru ẹbọ ru o. O gbọ atete ru teṣu, o tu. Ero Epo, ero Ọffa, ẹ
wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ la ba ni lẹsẹ ọbariṣa.
[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 Eṣu 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.

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 Otrupọn Meji

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12. Oturupọn Meji 1:

If Ọlọgbọn 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:
Mọgbọnmọgbọn kan ko ta koko omi mọ eti aṣọ, mọramọran kan o mọ yepẹ ilẹ a difa fun Ọdunbaku
ọmọ Iwarẹrẹ nifẹ. Nba ti iku desin oo, ẹyọrọ logbadiẹ irana mi lọ. Adiẹ irana ti mo gbelẹ wa da?
Ẹyọrọ ti gbe lọ.
[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 Ọdunbaku the child of Iwarẹrẹ in Ifẹ. 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 Ọlọgbọn Meji.
Ọlọgbọn Meji 2:
In Ọlọgbọn 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 doesn’t know who it is amongst his/her friends, the friend’s 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:
Ọgbọn lẹni mọ, ẹni o mọ eru, ẹni ba meru, ẹni o mọ ẹtan awọn lo difa fun Alabahun Ọgangan eyi ti
o fi ẹsọ mu ikoko bọ apa baba rẹ ninu oko.
[One only knows wisdom, one does not know tricks, one who knows tricks does not know deceit
cast Ifa for Alabahun Ọgangan (Turtle) the one who used guile to offer Hyena as a sacrifice to the
Apa tree of his father in the farm.]
Alabahun Ọgangan (Turtle) and Hyena were friends. Turtle’s father had an Oriṣa that he
worshipped in his farm. It was an Apa tree. That is were the Oriṣa was. When Turtle’s father died,

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 Otrupọn Meji

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. I’m sure you’re
hungry now, but if you come with me to my father’s 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 Hyena’s 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 Ọlọgbọn
Meji. That is how Ifa said it.

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 Otura Meji

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13. 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 Qur’anic school.
(S)he should focus intensely on his/her religion, go to Qur’anic 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 ọsẹyẹ oko gbọ mọle Aworokonjobi a dia fun Ọrunmila. Baba n lọ re gba gambi,
a gba gambi o, a gba a wa, a le we lawani a gbe ede bọrun. Ifa wa wa di mọle.
[Dagadamba n fura it makes a bird in the bush to understand Islam, Aworokonjobi cast Ifa for
Ọrunmila. 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 Qur’anic 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 ẹni ti a ba la ba ni baba. Ẹni ti a ba ninu ahere ni baba a difa fun
Baba Imọle abiewu gẹrẹjẹ eyi ti o fi gbogbo aiye ṣe ọfẹ jẹ. 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 Imọle
(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.]

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 Otura Meji

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 shouldn’t 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:
Ọna kan ti n ihin wa, ọna kan ti ohun wa. Ipade ọna meji a bi ẹnu ṣonṣo a dia fun Erinmọdo eyi ti o
mu jọba igi loko. Ifa lo wa ferinmọdo jọba.
[A raod leads from here, a road leads from there. When two roads merge, they taper down, cast Ifa
for the Erinmọdo tree who who was made king over the trees in the forest. Ifa declared Erinmọdo
king.]
Ẹrinmọdo, hmm, he is the one they made king of the trees in the forest. Erinmọdo 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. Erinmọdo 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 Ọrunmila did
for Erinmọdo and she came to rule over all of the other trees. Up until today, if you see Erinmọdo, 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:
Ọna kan ti n ihin wa, ọna kan ti ohun wa. Ipade ọna meji a bi ẹnu ṣonṣo a dia fun Erinmọdo eyi ti o
kẹhin igi loko. Ifa lo wa ferinmọdo jọba. Ọrunmila lo gberimọdo niyawo. Ifa waa ferinmọdo jọba.
[A raod leads from here, a road leads from there. When two roads merge, they taper down, cast Ifa
for the Erinmọdo tree who who was made king over the trees in the forest. Ifa declared Erinmọdo
king.]
On ṣe Ifa wa ferinmọdo jọba ooo
Ifa wa ferinmọdọ jọba.
Ọrunmila lo gberinmọdo niyawo.
Ifa wa ferinmọdo jọba.
[She sang: Ifa made Erinmọdo the king ooo.
Ifa made Erinmọdo the king.
Ọrunmila took Erinmọdo as his wife.
Ifa made Erinmọdo the king.]
Otura Meji 4

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 Otura Meji

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 pọnna ka fiya ọmọ loju, ka fi esi ya ọmọ lọrun baba wọn ku o, won o jogun ẹru. Iya wọn
ku o, wọn o jogun ilẹkẹ, bẹẹni won o jogun akisa jinni a difa fun Ọrunmila. Wọn fi jojumọ wọn fi
baba ṣepe,
[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 Ọrunmila when they were cursing him everyday.]
The babalawo told Ọrunmila 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 pọnna ka fi ya ọmọ loju, ka fi esi ya ọmọ lọrun, baba wọn ku o, won o jogun ẹru. Iya wọn
ku o, wọn o jogun ilẹkẹ, bẹẹni won o jogun akisa jinni a difa fun Ọrunmila. Wọn fi jojumọ wọn fi
baba ṣepe, n jẹ bi ẹ ba gbe mi ṣepe ngba yii bi n ṣai ni owo lọwọ. Egbo ẹgbo, ẹwa ẹwa, bẹ ṣe n
gbe mi ṣepe nigba yii mo fi faya laya. Ẹgbo ẹgbo, ẹwa ẹwa, bẹ ṣe n gbe mi ṣepe nigba yii mo fi n
bimọ lemọ. Egbo egbo, ẹwa ẹwa, bẹ tun ṣe n gbe mi ṣepe 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 Ọrunmila 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.

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 Irẹtẹ Meji

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14. Irẹtẹ Meji 1:

Irẹtẹ 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 don’t 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 Ẹlẹmẹrẹ, which is another name for
Irẹtẹ Meji. This is how Ifa arrived at that conclusion. Ifa said,
Ẹẹrun n yan foto kete a difa fun Atọka eyi ti ṣe Ilari Eledumare. Ilari o ba roko, emi iba ṣe Ilari Ifa.
Emi iba ma yọ ṣẹṣẹṣẹ. Ero Ẹpo, ero Ọffa, Ilari o ba roko emi iba ṣe Ilari Ifa. Ta ni o mọ pe Ilari Ifa
lemi ṣe?
[Ẹẹrun n yan foto kete cast Ifa for Atọka (a special type of bird) who was the servant of God. If the
servant leaves, I will take the role of Ifa’s 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 Modakẹkẹ. Deji is a student from America. Professor
Ajibade is a professor at Obafẹmi Awolọwọ University.” Everyone knows what his/her preferred job
is. Ifa says everyone should know this person’s 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 Ẹlẹmẹrẹ.
Irẹtẹ 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 Ẹlẹmẹrẹ. When

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 Irẹtẹ Meji

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 ṣawo omi. Ajalu pẹtẹ awo ẹrẹ ni ṣawo ẹrẹ. Ajalu sorosan lo difa fun kankan
eni ti n re aiye ainiku. Won ni ki awon mẹtẹẹta o rubọ. Ọmọ iya kan naa ni wọn. Omi, ọ gbọ riru, o ru
o; o gbọ titu, o tu. Ko pẹ, ko jinna, Ifa wa ba larin iṣẹgun. Kankan gbọ riru, o ru o; o gbọ titu, o tu. Ko
pẹ, ko jinna, Ifa wa ba larin iṣẹgun. Ẹẹrẹ nikan ni n bẹ lẹhin ti o rubọ.
[Ajalu yeke the priest of water divined for water. Alaju pẹtẹ 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 won’t 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 ṣekeṣekeṣeke, that is what the sponge says.
Mud’s 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 Ẹlẹmẹrẹ.
Irẹtẹ 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 person’s 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 Irẹ ti o tẹ meji ti o si la gudugudu. Wọn ni ki Irẹ, wọn ni o lọ, ko lọ tẹfa,
ko le ba la, ko le ba ni lari. Ki wahala rẹ o le ba dopin. Irẹ ma gbọ, o mọ ru, o lọ tẹfa. Lọrọ rẹ ba gun,
lo ba ko. Ni gbogbo ayipada ba de si iṣẹ aje rẹ. Bo ṣe la nu. To lowo, hmm. Ni n ba yin awọn awo,
lawọn awo wa n yin Ifa. Ijo ni n jo, ayọ ni n yọ, ẹsẹ tọ na fa bayii. Ni ijo bọ si lẹsẹ, torin awo ko si
lẹnu. O ni bẹẹ babalawo toun [wi] bẹẹ, babalawo toun sọ. Poro bayii ala bayi a difa fun Irẹ ti o tẹ
meji ti o si la gudugudu. Asẹhin wa asẹhin bọ, igba Irẹ tẹ meji lo wa la gudugudu. Asẹhin wa, asẹhin
bọ, igba Irẹ tẹ meji lo wa dalaya. Asẹhin wa, asẹhin bọ, igba Irẹ tẹ meji lo wa da alabiamọ. Asẹhin
wa, asẹhin bọ, igba Irẹ wa tẹ meji lo wa donire gbogbo.
[Keep your furrows within your boundaries cast Ifa for Cricket, who received Odu Irẹtẹ 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 Irẹtẹ Meji and became very

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successful. Not long after this, when Cricket received Irẹtẹ Meji he became wealthy. Not long after
this when Cricket received Irẹtẹ Meji, he gained wives. Not long after this, when Cricket received
Irẹtẹ Meji, he became a parent. Not long after this, when Cricket received Irẹtẹ Meji, he received all
kinds of blessings.]
Ifa says the way to this person’s blessings will open up in Irẹtẹ Meji. Yes.
Irẹtẹ Meji 4:
The lesson Ifa teaches in Eji Ẹlẹmẹrẹ 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 doesn’t 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 Ẹlẹmẹrẹ. 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 Ẹlẹmẹrẹ. 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 pẹkun opopo a difa fun Alagan a bu fun Eṣu. Labalaba nikan ni bẹ lẹhin ti n ṣẹbọ. O
ni ẹ wonu mi ẹ wẹhin mi, Labalaba o mọ lọtẹ ninu. Ẹ wọnu mi ẹ wẹhin mi. Labalaba o mọ lọtẹ ninu.
[A large bank is at the end of the road cast Ifa for Alagan consulted Ifa for Eṣu. 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
Ẹlẹmẹrẹ.

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 Ọsẹ Meji

II
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00

II

00

15. Ọsẹ Meji 1:

The Ifa sign we have here is Ọsẹ 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 Ọsẹ Meji. Ifa says:
Igba abidi jẹgi arugbo eti emi [shea butter], atori [whip] abidi gbadagi a dia fun Ọrunmila, baba n ṣe
awo rode Irọ. Ifa jẹ [ki] ara o rọ mi, akasu mẹfa nirọ fi rọ ni. Ọrunmila jẹ [ki] ara o rọ mi.
[Igba abidi jẹgi arugbo eti emi, atori abidi gbadagi cast Ifa for Ọrunmila when he was practicing Ifa in
Irọ. Ifa do not let me be uncomfortable. One cannot be uncomfortable in abundance. Ọrunmila don’t
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 Ọsẹ Meji.
Ọsẹ 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 person’s 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 Ọsẹ Meji. This is how Ifa said it. Ifa said:
Olori ni yanri, ogbẹri o gbọdọ gba obi pa lọ babalawo a difa fun Ọsẹ ti o ṣẹgun laiye ti o si ṣẹgun
lajule ọrun.
[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for Ọsẹ who
gained victory on earth and heaven above.]
Ọsẹ Meji was told to offer a sacrifice because he was surrounded by enemies. Ọsẹ 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, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ti o ṣẹgun laiye ti o si
ṣẹgun lajule ọrun. Ero Epo, ero Ọffa, ẹyin o rifa ọjọ bi ti n ṣẹ.

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 Ọsẹ Meji

[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for Ọsẹ who
gained victory on earth and heaven above. People from near and far, don’t you see how Ifa’s
predictions have come true?]
That is how all of Ọsẹ Meji’s enemies died. Ifa says this person will defeat his/her enemies, they will
be severely defeated in Ọsẹ Meji. This is what Ifa says.
Ọsẹ 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
Ọsẹ 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, Ọsẹ Meji says so. Ifa says:
Olori ni yan ori, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ni ọjọ ti n ṣe awo rode
Ibadan.
[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for Ọsẹ when
he went to practice Ifa in Ibadan.]
He was told that he would prosper and be successful in the place where he was going. Ọsẹ Meji
offered the sacrifice and took the road to Ibadan. That is how Ọsẹ 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, ogbẹri o gbọdọ gba obi pa lọwọ babalawo a difa fun Ọsẹ ni ọjọ ti n ṣe awo rode
Ibadan. Ẹbọ ni wọn ni o ṣe, ero Epo, ero Ọffa, ẹ wa ba ni jẹbutu ire. Jẹbutu ire, la ba ni lẹsẹ ọbariṣa.
Ero Epo, ero Ọffa, ẹ wa ba ni ni jẹbutu ọmọ, jẹbutu ọmọ, la ba ni lẹsẹ ọbariṣa. Jẹbutu aya, la ba ni
lẹsẹ ọbariṣa.
[It is the leader who appoints, a novice cannot take kola nuts from a babalawo cast Ifa for Ọsẹ 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 Ọsẹ Meji.

Índice

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 Ofun Meji

00
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II

00

II

16. Ofun Meji 1:

This Ifa sign is Ọrangun 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 Ọrangun 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. Ẹgbasere laa fi tanran Sere. Igba
ta a ba ri Sere mọ, emi la fi tanran ẹ gba a, a difa fun Olokun nijọ ti ẹri gbogbo n ba ṣọta.
[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 Sere’s 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.
Ọrunmila 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 Ọrunmila’s divination
revealed, and Olokun said it was so. Ọrunmila 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.

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 Ofun Meji

Ifa nla la nla fi gbafa nla n la, oogun nla nla laa figba oogun la nla. Ẹgbasere laa fi tanran Sere. Igba
ta a ba ri Sere mọ, emi la fi tanran ẹ gba a, a difa fun Olokun nijọ ti ẹri gbogbo n ba ṣọta.
O ṣe bọwọ fun Olokun, omi mo gbọ
Ẹ bọwọ fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
Ẹri gbogbo, ẹri gbogbo ẹ bọwọ fun Olokun.
Olokun lagba omi.
Olokun lagba omi, Olokun lagba omi.
Ẹri gbogbo ẹ bọwọ 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 Sere’s 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 Ọrangun Meji.
Ọrangun Meji 2:
Ifa also says for this person in Ọrangun 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

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prayer. This person should be careful and watch his/her step so that (s)he doesn’t fall into
temptation. (S)he shouldn’t 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 kẹhin 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 kẹhin igi loko. Ẹbọ ni wọn ni ko ṣe, o si gbe ẹbọ nibẹ, o
rubọ. Riru ẹbọ ni fi ti gbe ni. Aitete ru teṣu a da ladanu. Ko pẹ, ko jinna, ifa wa ba ni la rin iṣẹgun, a
rin iṣẹgun la ba ni lẹsẹ ọbariṣa.
Oun ṣe: Kowo, kowo, Araba o wọ mọ.
Oju ti roko. Ko kukuku mọ o.
Otosi o ku mọ. Oju tọ lọrọ.
Bi aiṣaiku sawo, ka ṣaiku sin awo,
Eniyan ti n bawo yio dodi.
Ka ṣaiku 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 didn’t die.
If the poor person doesn’t 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 Ọrangun Meji.

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