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ODU IYAAMI Introduction

The subject of the role and function of Iyaami within the tradition of Ifa/Orisa
covers a wide spectrum of opinions and interpretations. Many of these opinions

OSORANGA
characterize Iyaami as a negative force in the Universe frequently associated
with “witchcraft” and the use of female power to harm others. This particular
view seems to me to be in contradiction to both Ifa scripture and Ifa ritual
practice.
Offerings to Iyaami are a component of nearly all offerings made as a result of
consultation with Ifa divination. This in itself has neither a positive or negative
connotation. However the use of the symbolic representation of birds (Eleiye) on
the crowns of the Oba seems to suggest that the blessing of Iyaami is an
essential element in the sanctification of the monarchy.
The references to Iyaami have been eliminated from many of the versions of Odu
Ifa available in English making an evaluation based on scripture difficult. The
verses that are available in English are often cryptic and obscure making
interpretation a challenge. I submit these verses as a basis for further
examination of what I believe is an important and fundamental concept in the
practice of our faith.
Peire Verger was a French photographer who moved to Brazil and became active
in the Orisa community. He made several trips to Africa where he received Ifa and
was given the name Awo Fatunmbi. He wrote a number of books in Portuguese

Interpretation of the Odu Ifa


including a well-documented study of herbs associated with Odu Ifa. In addition
he made a study of Odu related to Iyaami Osoranga and printed a volume of the
verses he collected on this important subject. This book is my interpretation of
related to the Elemental Spirit of
the Odu he collected. Iba se Baba Fatunmbi.

Ire Awo Falokun Fatunmbi


Egbe Ifa Ogunti Ode Remo
Birds by
Awo Falokun
Fatunmbi
IIIIII
IIII

IRETE MEJI
(How the Iyáàmi's came to Earth)

K'a t'iwaju bu u, k'a t'ehin bu u, a d'if á fun okanleerugba enia, ti nti'kole


Orun bo wa'le aiye. A d'ifa fun okanleerubga eleiye, ti nti 'kole Orun bo
wa'le aiye. Nigbati awon okanleerugba enia o maa bo, nwon ni nwon o toju
igba kokan. Nigbati nwon o de, ode Ota ni nwon de s i. Nwon ni nwon ti fi
enikan je Iyalode l 'ode Ota. Eni t'o ba fe gba a yio gbe igba re s'odo re. A
ni, on fe gba eiye t'on. Yio f'eiye si i ninu. Nigbati o ba si fi eiye si i ninu,
Yio de igba, yio gbe e fun nwon. Igba ti nwon ba gbe e fun nwon. Nwon o
toju re sinu ile. Nigbati nwon ba toju re sinu ile. enikeni ko le mo ibi ti
nwon gbe e si, a fi eni t'o ba ni. Boya l'aga ni o wa o. Nwon le gbe e si ara i
gana. Nwon le gbele ki nwon gbe e si. Awon nikan soso ni nwon mo ibi ti
nwon gbe e si, nigbat'o gbe e fun nwon. Nigbat'o gbe e fun nwon tan,
olukuluku o maa gbe tie, yio maa lo toju e s'ibi t'o ba ri. Nigbati nwon ba f
e ran eleiye yen n'ise, nwon osi igba yen s'oke, eleiye yen yio fo jade ninu
igba yen yio lo se'se ti nwon ba ran an, ibaa je Eko, ibaa je Ibadan, ibaa je
Ilorin, ibaa je Sapele, ibaa je Londonu, ibaa je ilu Oba. Gbogbo origun
merein aiye. Nigbati nwon ba si igba yen s'oke bayii, eiye yen yio si fo
jade, yio lo jise yen. Bi nwon ni k'o pa enia, yio pa a. Bi nwon ni k'okofun
enia ni, yio ko o. Nigbati yio ba kofun, yio ba ti eni t'ohun. Nigbati o ba ba ti
i, nwon osi la'nu re. Eni ti nwon sui fe mu ko ni mo, nwon o ko ifun re jade.
T'o ba si se aboyun, nwon o yo oyun inu re. Ise ti nwon ba ran nwon, nwon
o lo ree je e. Nigbati nwon ba si ji se yii tan, nwon o tun pada si'nu igba yii.
Nwon o si tun bo o. Nigbati nwon ba bo o tan, nwon o tun toju re s'ibi ti
nwon gbe e si. Nwon kii si da ja, a fi ti nwon b a lo s'inu egbe. Nigbati eiye
yen ba dari de, yio wa so fun olowo re bayii pe, Ise t'o ran mi, mo je e. T'o
ba je pe eni tohoun lajeara, o le wi pe enit'o ran mi si, mo ti mu u. Sugbon
mo mu u, mu u, mu u, ng ko le mu u. T'o ba si je pe ose mu, enit'o ran mi
si, mo ti mu u. Enit'o ba ni eiye ni, yio si lo si arin egbe, yio siso wi pe, On
ran ojise t'on ni ise kan, o si ba on se ise naa, on si mu ise naa wa si arin
ajo, nitoripe on ko gbodo da se'se naa. Nigbat'o ba so bee
tan, awon yioku re, nkan t'o ba pin nibe. Eje to ba gba l'ara eni ti nwon ran
an si, yio gbe elo s'arin egbe, gbogbo awon egbe ni yio f'enu ba a. Nigbati
nwon ba jojo mu'je yen tan, nwon o wa tuka. Nigbati nwon ba tuka, t'o ba
di ojo keji, t'o ba di ale keji, nwon o tun ran an lo. Nwon ko ni je o sun,
Eleiye yen yio m'or e l’owo, o le mu kumo l’owo, o le m'obe l owo, o le
d'eegun, o le d'orisa. Ti o maa lo ree deruba eni ti nwon ba ran an si! Bi
itan awon eleiye se ri ni yii o!

We are drawing water in front, we are drawing beater behind, Ifa was
consulted for the 201 Imoles. (Drawing water is a reference to accessing
female power) When they were coming from Heaven to Earth. Ifa was
consulted for the 201 Bird Masters when they were coming from Heaven to
Earth. (A Bird Master is consciousness with the ability to move beyond the
boundaries of time and space)
When the 201 Imoles arrived the Babalawo said each of them should
prepare a calabash for their arrival at earth. They arrived at a placed called
Ota. (Ota means stone meaning the place where solid land emerged from
the primal waters) They named one among them Iyalode of Ota. (The elder
mother of solid land) Those who wanted to receive a bird presented their
calabash to her. (The inference here is that those who did not know how to
move their consciousness through the boundaries of time and space could
learn the mystery from the elder mother)
A bird was placed in the calabash. After the bird was placed inside the
calabash it was closed and given to them. The calabash was taken to their
house and it did not matter where it was placed in the house as long as the
location was a secret. Each person took his or her calabash to seat it in a
secret place. (Because of the potency of this pot it is considered taboo to
place it in a conspicuous place.)
Whenever they needed to send the bird on a mission they would open the
calabash and let the bird fly out. The bird goes on its mission possibly to
Lagos, Ibadan or Ilorun. (The power of this pot is the ability to work with
the elemental spirit of a bird) They might send the bird anywhere in the
four corners of the world.
If the bird is told to kill, it will kill, if the bird is told to attack someone’s
intestines they will be attacked, they are told to hide until they are ready to
attack. If a woman is in need of an abortion the bird can accomplish this
task. When the bird is finished with its assignment it will return to the
calabash. (The bird has several functions; this is a description of the power
of the bird when used as a weapon by female warriors)

When the bird returns the calabash is covered. If the bird is working with
other birds it will return to the meeting place of the women’s society.

When the bird returns it will tell the owner of the calabash that the task
has been completed. If the bird is sent to do work against someone
who has the medicine of protection from the bird the bird will say the
mission has not be successful. When this happens the owner of the
calabash will go to the society of women and ask for the entire society to
work together to complete the mission.
The matter is discussed among the bird masters. (The women’s society
has ways of determining if the mission is appropriate) If there is agreement
they send the bird on its mission. When the bird returns the women place
the blood of the victim on their lips and the matter becomes taboo to
discuss.
They will meet again if the mission is not completed. The birds might carry
whips, clubs, or knives. The bird might carry a ghost or an Orisa. (The bird
may be used as an avatar for other spirits who agree to join in the battle)

Collectively the birds will bring fear to those who have offended the society
of women.

II II I
II II I
I

IRETE OLOTA
(How Orunmila came to know the Secret of the Iyáàmis at Ota)

Ki'wo se apo duru si mi. Ki emi se apo duru sio. Iwo ni, emi ni. Owuyewuye
awo ile Orunmila. A d'ifa fun Orunmila ti ns' awo lo ilu eleiye. Orunmila ni
ilu eleiye t' on lo yii, on le r'idi nwon? On si le ko re bo nibe? Nwon ni
k'Orunmila o rubo. Nwon ni k'Orunmila o to lo r'idi bi ekeiye naa nse
s'aiye, nwon ni k'Orunmila o lo toju apo aso funfun. Nwon ni k'o ru ori oka.
Nwon ni k'o ru eiyele funfun. Nwon ni k'o ru obi ifin merin. Nwon ni k'o ru
obi ipa merin. Nwon ni k' o ru epo. Nwon ni k'o ru efun. Nwon ni k' o ru
osun. Nwon ni k'o ru igba kan. Nwon ni k'Orunmila o lo toju gbogbo nkan
yii. Nigbati Orunmila si toju e tan, nwon wa gbe apo aso yii, nwon gbe e ko.
Orunmila ni ha! Orunmila nlo s'ode Ota. Nigbati Orunmila de aarin oja, bi
Orunmila ti de, nwon ni haa! Nwon ni obe de! Eni ti awon o pa je de. Ni
gbobo nwon bere si wi. Esu l'o nse meji meji, l'onse meta meta. Esu ti ta
parada, o si ti di enia. L'o ba lo kesi gbogbo awon aje t'o wa l'ode Ota. O
ni haa! O l'Orunmila. O ni eiye t'Orunmila ni, O l'o ma ju gbogbo ti'yin lo. O
ni e ko gbogbo eiye ti'yin poo, e maa ko lo odo e, k'o maa lo ree gba
agbara l'odo Orunmila. Nwon ni ase okunrin naa tun l'eiye? Esu ni eiye
t'Orunmila ni. O l'oju ti gbogbo nwon lo l'ode Ota. Esu ni eiye t'Orunmila
ni. Gbogbo nwon bere si da eiye nwon jo. Nwon ba bere si gbe t'Orunmila
lo. Orunmila ba si gba gbogbo eiye yii lowo nwon poo, Nigbati'Orunmila
wa gba a lowo nwon tan, l'Orunmila ba nl ojokoo. Jijokoo t'o jokko, nwon
ba l'awon o ni pa' ju odi da l'ara
Orunmila nwon l'awon a maa ba a ja ni. Nwon l'awon o si binu si i nitori pe
o t'asiri awon. Nwon ni o si fe f' idi awon ni. Nwon l'afi b'awon ba mu
Orunmila t'awon ba pa a. O wa lo ree pe awon Babalawo. Orunmila l'o wa
ka. O ri Temaye. B'awo'le o ba gbo' fa, elo ree kesi t'ode. A d'ifa fun
Orunmila n'ijo t'awon eleiye l'awon o pa a. Nwon n'iwo Orunmila, iwo
l'awon eleiye o pa o, awon eleiye fe pa o. Nwon ni o ba ree rubo. Nwon ni
k'Orunmila o toju ekuj ebu n'ijo naa. Nwon ni k'o si ni adie opipi. Nwon ni
k'o ni eko kan. Nwon ni k'Orunmila o ni egbefa owo. Orunmila sise e bee.
Nigbat'ose tan, nwon ba lo fi gbogbo kini yii, nwon ba fi se Ifa fun
Orunmila, nwon ba fi pese. Nigbati nwon fi pese tan, ti nwon nje e, nwon
ba tun l'awon o mu Orunmila, nwon wa ti so Orunmila ti ti ti, nwon o ri
Orunmila mu mo. Nigbati awon o ri i mu mo. Nwon ni Orunmila, nwon
l'awon o ti se ri o mu? O ni aje kii roro ko je ekujebu, e ma le pa mi rara. O
ni adie opipi ki r'apa gun ori'le, nwon o ni le pa on. Eyii ni ohun t' Orunmila
se nijo naa, eyii ni ohun t'Orunmila se nijo naa, ti nwon o fi le pa a, nigbati
Orunmila lo s' ode Ota to lo ree r'idi nwon.

You show me the contents of a large bag, I show you the contents of a large
bag, you have, I have, Owuyewuye the Babalawo of the House of Orunmila
(The name of the diviner suggests the issue here is one of mutual trust and
mutual sharing) cast Ifa for Orunmila on the day he was going to the land of
the birds. Orunmila said I am going to the land of the birds to learn their
secret. Will my journey be successful? Orunmila was told to make ebo. The
Babalawo said prepare a bag made from white cloth, offer the head of a
snake, a white pigeon four white cola nuts, four red cola nuts, palm oil efun
and osun and place the ebo in a white bag and hang the bag from the
ceiling of his home. (Ebo for protection from the negative use of elemental
power)
Orunmila traveled to Ota and arrived at the Market. The birds decided to
feed Orunmila a soup with poison. Esu transformed himself into a person
and called the bird masters. Esu told them that Orunmila had a bird that
was more powerful than theirs. Esu told them to gather their birds and to
bring them to Orunmila. They brought their birds to Orunmila.

When the birds gathered Orunmila sat among them. The bird masters said
they would not remove their eye from him. They said they would fight him.
They said they were angry because he knew their secret. They said that
they alone should know their secret and they wanted to kill him.

Orunmila consulted Ifa on the day the Birds were instructed to kill him. Ifa
said make ebo. Ifa said take ekujebu seed, opipi chicken, and six dollars all
folded into a leaf. (Ebo for protection after an attack has been initiated)
Orunmila survived the attack. The bird masters said they would watch him
closely. They wanted to know how Orunmila defended himself. Orunmila
said it is not difficult because you cannot eat ekujebu seed and the opipi
chicken has wings to fly. These were the things that protected Orunmila
from attack (Orunmila understood the mystery of overcoming the
boundaries of time and space so he was protected from the elemental bird
spirits because he knew how to work with the elemental bird spirits,
meaning he was a bird master himself)

I
I
I
I
I
I
nkankan bo, ti nwon ra eku, ti nwon ra eja, ti nwon ra eran, ti
nwon ra gbogbo nkan,ti nwon ko ba ti fun awon eleiye je ninu re,
ni awon eleiye, nwon a ni to o. Eni ti olo ra nkan ti ko fun awon je
ninu re yii, nwon a ni o ti randede lehin ekule Mosionto. Nitoripe o
ti ra nkan ko fun awon je. Ti eleyun ko ba ni ebo, ti ko ba ni etutu,
nwon o pa a. Idi ti nwon fise npa gbogbo opolopo awon enia niyii?
Owe naa, owe meta ti nwon pa un. Nwon fi firan. Nwon si ti mo wi
pe, awon omo enia, nwon ko le mo iru ofin yen, nwon ko si le pa o
fin naa rara. Nitoripe nwon ti mo pe, omo enia ko mo ohun ti je ila
Ejio, ohun ti awon ba pe ni ila Ejio, naa ni ila Ejio. Nwon ti mo wi
pe, omo enia ko mo ohun ti je osun Aloran. Ohun ti awon ba pe ni
osun Aloran, naa ni osun Aloran. Nwon ti mo wi pe, omo enia ko
mo ohun ti je ara ndede lehin ekule I I Mosionto.
I Ohun ti awon ba pe
ni ara ndede lehin ekule Mosionto, OGBE YONU naa ni ara ndede lehin ekule
(Why the Iyáàmis
Mosionto. Awon eleiye ni nfi nfiran ni, sugbon are always in anger)Orunmila wa lo ree
bebe tire. L'o si wa tun bebe omo re mo o. Otun bebe gbogbo awon
Ti
eniao ba
re mose mi, ngo
o. Wi peseatio.ile
N'igi
on oko se maa
ni, ati, oko on nd'ade.
ni, atiOwu ona niononi, fi ibi
ati
lebe lebe
gbogbo teruti. on
nkan A d'ifa
ba tunfun ni,nwon
ki nwon ni w'aiye
o fi orienia.
re ji A bukifun
on, nwon nwon o mani
w' aiye eleiye. Nigbati awon eleiye o maa
ba won ja, ki nwon o si jeki gbogbo ohun ti o maa nse yen k'o maa bo w'aiye, nwon ni enia,
nwon Orunmila
dara. ni ki nwonl' ma o waba fiyin ja. Nwon
etutu ni, ti awon
ti re t'ose, l'o wako fi ba
gbafi awa
ni baomo yin
ja, nwon ni, e ko gbodo ka'la Ejio, nwon
enia sile lowo nwon. Ni awon naa si wa ni, gbogbo eni ti Orunmila ni, e ko gbodo fe osun
Aloran.
ba ti seNwonetutuni, yiie fun,
ko gbodo
t'o si randede
be awonl'ehin bayii,ekule
awon Mosionto.
o maa fiNwon sile.
ni ti nwon
Sugbon awonba tikoka'la Ejio,
fe o, kiawon
Orunmilao maa o ba
maa won se ja.
funKi gbogbo
wa ni nje ila
enia.
Ejio? Omo
Sugbon enia ko
gbogbo enimo ila Ejio. Nigbati
ti Orunmila ba ti se omoetutuenia unba si nlo.
fun, awon Bionwon
maa
bai tisi'le,
fi nlo, awon
nwon ko le rin de'bi
ni pa a, kan
awon ki yoda
nwon ti ja'Orunmila
we kan lasan. fun un. NwonEni leti
o
bomas'ibi
Orunmila sekanaija'we,ni ki
bakitinwon ki nwon
awon oo durofi sile,lasan.
awonL'awon o maa eleiye
fi sile.oEniwi tipe,
awonha!
Nwon
ba mu,ti tika' la Ejio. Ila
Orunmila ba Ejio
nbebe t'awon ni ki nwon
re, awon o maama ka a,Gbogbo
fi sile. ni nwonawon ti ka
un, Ha! Awon omo enia, nwon o ba tun maa
ti awon eleiye ba ni nwon ti ka' la Ejio, ni nwon o ba lo dimo bebe. Ti eni ti nwon so
pe o ka' la Orunmila
Orunmila. Ejio un, tiyio ko pese
ba ni funopoloponwon, ebo, to ko ba
Orunmila yiositun
ni opolopo
se ebe
etutu, ti ko ba si ni opolopo nkan ti o fi be nwon,
nwon, Orunmila yio tun se fun oluwar e, ni awon eleiye o ba fi ori ji gegebi Orunmila
ti se
i. Enibe ti won,
nwonpe baki ninwon
ofe osuno fi ori ji on.niTiyio
Aloran, kobabamaani ohunsaretibo o si
fifiodo
be
won, nwon o pa oluware. Owo nkankan ti
Orunmila. Ni Orunmila wa ngba gbogbo nwon sile. Eni ti nwon ba ni nwon ba ti ka mo ol’owo,
naa
o ni nwon,
randede opeekule
lehin ni ilaMosionto,
Ejio. Nwon o ni o ka'la
Orunmila nikan Ejio
ni ni yen, nitoripe
o ngba gbogbo
ka ila Eji o, ati fe osun Aloran, ati ara ndede
won sile. Bi Orunmila ti se ngba gbogbo nwon sile naa ni yii, ni l'ehin ekule Mosionto,
awon omo eleiye fi nfiran
eleiye ni, tosi o.
omo enia,nikibinwon
Nwon awonoba le nbinu
ba maa ri ona
tele, awon enia
ko
ni, niwon se pa iru owe sile. Nwon ti mo pe
binu mo. Nijo ti nwon ni awon ko ni binu si Orunmila ni yii, ti nwon omo enia ko le gbon
gbon,
si k'o fifun
ni awon le mo ohun tininje
Orunmila ila Ejio.
yoda, ko maa Bi enitohun
gba gbogbo ko baomolowo l’owo,
enia sile
ti ko si
lowo awon. mura dara dara, nwon o pa a. Nigbati o tun ya, nigbati o ba
tun se, ti omo enia ba tun dide, ti nwon ba tun ji laaro, ti nwon ni
awon ni awon nlo oko, eyii t'o ba l'oko, ti oko re ba dara dara,
t'oru' su, t'oru' gbado, ti awon eleiye si ri i, ti ko ba fun nwon ninu
re, nwon ni osun Aloran t'awon ni ki e ma fee. Nwon ni osun Aloran
naa ni efe yi o. Eni ti o ba ru i su ati agbado, nwon o ba pe o fe
osun Aloran, nigbati ko ba ti bun nwon je. Ti eleyun naa ko ba tun
l'ebo, go l'etutu, ko ni ohun to o fi be nwon dara dara, nwon o pa a.
Bi nwon ba si tun lo si ode, ti awon enia ba tun lo ode, ti nwon ba
tun ra
Cotton is not a heavy load, but a heavy load is not as thick. Ifa was
consulted for the Imoles on the day they were coming to Earth. (Cotton is a
reference to the ase of Obatala, which brings coolness, or a sense of peace.
Peace is preferable to holding onto a problem and problems are not as all
pervasive as the force for peace and tranquility in the universe.)

When the Eleiye arrived on Earth, they said, the Imoles would not fight with
them. (Imole are fundamental Forces in Nature that existed prior to the
development of life on Earth, they are part of the chain of evolution leading
to human consciousness. The Eleiye are elemental spirits that shape the
development of life on earth as a projection of human consciousness. This
means they are a manifestation of consciousness that has evolved through
the course of evolution. The statement being made here is that human
consciousness can affect evolution in ways that are not consistent with the
harmony and balance found in pre-human stages of existence and the
elemental spirits cause destruction in reaction to this failure.)

The Eleiye said if we are not to fight, you must not come to collect
gombeaux d’Ejio. The Eleiye said you must not come to collect the osun
d’Aloran leaf. The Eleiye said you must not wriggle your body in the
backyard of the house of Mosionto. The Eleiye said if you pluck the fruits of
Ejio, they would fight. (The elemental spirits are identifying their taboo.).

What is the fruit of Ejio? The children of the Imoles did not know Ejio fruit.
Wherever the children of Imoles went they did not know Ejia fruit. They
might go to a place where they collect an ordinary leaf. They might go to a
place where they do not gather leaves, where they stay without doing
anything. (The children of the Imole refer to humans who do not have the
powers associated with Eleiye. The verse is saying that people who do not
have the power of Iyaami do not understand their taboo. The Eleiye are the
catalyst for out of body travel in the invisible realm. Travel in this realm is
subject to the laws of the fifth dimension. The three dimensional universe
has physical space up, down, right and left. The fourth dimension is time.
The fifth dimension is an invisible realm described by quantum physics as
the point of connection between all things. Travel in the fifth dimension is
not subject to the known laws of time and space so the taboos or rules that
apply to an earth existence do not apply to travel in Orun. The fifth
dimension supports the lower dimensions so anyway able to travel in the
fifth dimension would be able to see hidden influences affecting the
physical world. From this vantage point certain actions and movements
What you
would do toas
be seen me I will do toand
destructive you. The tree in would
consequently the field
behas a crowntaboo
considered on its
head.
in (The tree
the earth realmis even
the meeting
though the place for Iyaami,
reason for thethe crown
taboo is the
would not power
be of
Iyaami asto
apparent symbolized
anyone who bycould
the Oba’s crown,
only view thewhich includes
universe from images
an earthof birds.
perspective. The simplest
This is a reference to theexample
balancingof this would be
principal the ability
implicit in thespiritual
in their fifth
dimension to transcend time. If you could see clearly into
function as elemental spirits. The represent the forces of protection, the future,
actions
abundance thatand
might seem innocent in the
peace.)
present could have disastrous consequences. The children of the Eleiye
meaning the members of Egbe Iyaami Osoranga are saying their taboos
should be honored even if they are not understood.)
The Eleiye will say ha! They have collected Ejio fruit. The Ejio fruit we said
not to collect, they have gathered it. Ha! The children of the Imoles will
supply us. If they say to someone do not collect Ejio fruit, if they have not
made numerous offerings, if they have not made numerous sacrifices, if
they have not done things to supply us, as Orunmila has done, they will not
forgive them the Eleiyes will kill him. (It is impossible for humans without
the power of Iyaami to understand their taboo. The only protection from the
negative consequences that result from an accidental violation of taboo is
to honor the will of Orunmila, in other words to develop good character.)

Barely had one to touch one’s hand on something, when the Eleiye were
already saying it was Ejio fruit that was touched. The Eleiye would say they
plucked Ejio fruit, they plucked Ejio fruit, they collected the osun leaf of
Aloran, and they wiggled their body in the backyard of Mosionto. The
Eleiye, in order to torment the children of the Imoles, are capable of posing
all types of enigmas. They know the children of the Imoles do not have the
ability to determine what Ejio fruit it, if they do not have money in hand, if
they are not well prepared, they will kill them. (Elemental spirits can cause
nightmares and to those who do not understand the elemental realm the
nightmares seem arbitrary and unfair.)

When the time comes again, when the children of the Imoles must arise
again. When they arise again in the morning they must go into the fields
where the farming is good. Those who transport yams, who transport corn,
if the Eleiye see that they have not been given their part they say that the
osun leaf of Aloran is what they have harvested. If the person has not made
new offerings and sacrifices, and has not supplied them with good things,
the Eleiye will kill them. (Failure to appease the elementals will cause the
elemental spirits to treat the failure as a violation of taboo even when the
taboo has not in fact been broken. Disruption is an inevitable consequence
of failure to make offerings to the elemental realm. This is a fundamental
covenant of Ifa, give back to the earth and the spirits of the earth a portion
of the bounty that has been provided.)

If they go again outside, if the people go outside, if the people go to buy


something, if they buy a rat, if they buy a fish, if they buy an animal, if
they buy anything, if they give a part of it to the Eleiye to eat, the Eleiye
say, it will suffice. Someone who buys something without giving them a
part, they say he has wiggled his body in the backyard of the house of
Mosionto, because he bought something and did not give them a share to
eat. If they will not make offerings, if they do not make sacrifices, they will
kill him. (This is a re-affirmation of the need for humans to appease the
elementals on a regular basis.)
Why kill all these people? It is the enigma, the three enigmas that they
pose to them. They torment them with it. Knowing all along the children of
the Imoles do not know of this law. (The behavior of the elementals seems
strange or enigmatic to humans because elements function in the 5 th
dimension or the invisible realm in which the laws of the three dimensional
universe have no direct correlation.)
They are not in any way capable of respecting this law. Because they know
the children of the Imoles do not know of this law. They know the children
of the Imoles do not know what osun of Aloran leaf is. Anything that the
Eleiye say is osun Aloran is osun Aloran. (The only way to interact with the
elementals effectively is to communicate with them directly either as an
initiate or through divination.)
They know the children of the Imoles do not know what wriggling in the
backyard of Mosionto’s house is. Any action they say is wriggling the body
in the backyard of the house of Mosionto is in fact wriggling the body in the
backyard of the house of Mosionto. The Eleiye torment the people, but
Orunmila came to provide for them. (It is one of the fundamental
responsibilities of Ifa to provide the sacred technology for communicating
with and appeasing the elemental spirits.)
Orunmila came again to provide for the children. He provided again for all
his people. He said his house, his fields, his road, and all the things that he
possesses, they will spare them, and they will not fight with them. Orunmila
came to make His sacrifice. He came to deliver the children of the Imoles
from the hands of the Eleiye. (Ifa initiates by tradition agree to appease the
elemental spirits rather than fight with them.)

The Eleiye said all the people Orunmila has helped would be left alone. But
they do not want Orunmila to sacrifice for the entire world. The people for
whom Orunmila has made the sacrifice, they will be spared. (Those who
follow the discipline of Ifa are protected from the arbitrary disruption of
elemental spirits.)
All those the Eleiye said have plucked the fruit of Ejio must go to Orunmila.
Orunmila has reclaimed them, Orunmila has provided for them, Orunmila
provided for them twice, and the Eleiye will pardon them. Those who they
said have wriggled their body in the backyard of Mosionto’s house,
Orunmila alone has caused them to be pardoned. If Orunmila makes it
possible for them to be pardoned, the children of the Eleiye will say that
will suffice. They said if they have been made angry before, they are no
longer angry. The day when they said they were no longer angry against
Orunmila they gave permission to Orunmila, who then delivered the
children of the Imoles from the hands of the Eleiye. He came again to
provide for the children. He provided again for all his people. (Ifa has the
medicine for assisting those who have inadvertently disrupted the
elementals by violating their taboos.)
I I I I
I I I I
I

OGBE YONU
(How Orunmila Overcame the Anger of the Iyáàmi )

Ti o ba se mi, ngo se o. N'igI oko se maa nd'ade. Owu ni o fi ibi l’ebe l’ebe
teru. A d'ifa fun nwon ni w'aiye enia. A bu nwon ni w'aiye eleiye. Nigbati
awon eleiye o maa bo w'aiye, Orunmila ni nwon ti se le fi ori ji on? Nwon
l'o digbati nwon de'le aiye, nigba nwon ko de'le aiye, omi meje ni nwon ko
mu. Ogbere, omi ilu Owu ni nwon ko mu. Nwon si mu Majomajo, omi odo
Apomu. Nwon mu Oleyo, omi Ibadan. Iyewa ni nwon mu n'ile Iketu. Ogun ni
nwon mu n'ile Ibara. Ibo ni nwon mu l'Oyan. Oserere ni nwon mu l'ode
ikirun. Omi meje l'e mu nigbati e d'aiye. Nigbati e wa mu omi naa t'e
d'aiye. Ni enyin pelu omo enia, l'e wa pade awon omo enia, l'e f'ori ji
nwon? L'e ni e ko fi ori ji nwon. Awon omo enia fon on odi ile Eegun. Ile
Eegun ni nwon koko ya n'ijo naa. Awon omo enia lo ree sa ba Eegun. Nwon
ni iwo Eegun, gba nwon, awon omo eleiye nwon l'awon o ni f'ori ji awon.
Eegun l'on o le gba yin. O l'on o le gba omo enia n' ijo naa. Nwon kuro nibe.
Nwon lo'le Orisa. Nwon lo'le Sango. Nwon lo'le Oya. Nwon lo'le Oba. Nwon
ni ki nwon o gba nwon. Gbogbo nwon ni awon o le dajo nwon. Tani yio wa
gbe awon sile? Nwon ba lo s'ile Orunmila. Nigbati nwon o de'le Orunmila,
nwon ni, Orunmila gba nwon. Nwon ni, awon omo eleiye o ni f'ori ji awo.
Nwon ni, awon yio si maa gba nwon. Nwon ni, gba nwon, ki nwon o le ba
maa f'ori ji awon, ki nwon o si le ma ba pa awon je. Ni Orunmila wa ni
nkan ti nwon fi mul e nijosi. O ni afi eni t'o ba toju re. Esu s'ofofo fun
Orunmila. Esu ni k'Orunmila o toju awo amo kan, k'o toju eyin' die kan, k'o
toju oyin, k'o toju iko iko oode, k'o toju ewe ojusaju, k'o toju ewe oyoyo,
k'o toju ewe aanu, k'o toju ewe agogo ogun. Orunmila rubo yii s' ita.
Nigbati Orunmila o rubo tan. Esu ni yii, ore Orunmila ni. Bi o si nti ba awon
aje se ipade l'aiye, bee ni nba nwon, se l'Orun. Nijo ti nwon mu omi meje ti
nwon koko mu, Nijo ti nwon ber e si mu u, iseju Esu ni nijo naa. Nijo nwon
ns e ipade, iseju Esu ni. O wa ti pinnu nigbeti nwon o maa bo: Nwon ni eni
t'o ba ti mo owe t'awon fe pa yii, nwon ni eni t'o ba ti mo owe l'awon o
dariji. Nwon ni eni t'o ba fe ki awon o dariji on, ti o ba mo owe yii, nwon ni
awon o ni dariji i. Orunmila ko si nbi owe naa. Sugbon nigbati Orunmila fun
Esu ni onje, ti inu re dun. Ni Esuba wa yo kesekese. L'o ba so fun
Orunmila. O ni k'Orunmila o mu aba owu ol owo, o ni k'o si mu eyin'die
l’owo. awon omo eleiye, nwon sa ni: "awon o ni yonu si omo enia n'ijo
naa." Nwon ni gbogbo ona t'Orunmila ba ti nrin, nwon ni, ko si ni dara.
Nwon ni awon o si ni yonu si enikankan. Nwon wa k'ejo yii ti ti ti ti, nwon
ba ko o lo sile
ogbe yonu. Nigbati nwon ko lo s'ile, omo eleiye rojo, omo enia ro. Omo
enia l'o jebi. Nigbati omo enia jebi, aroko ti Orunmila pa sile, Orunmila l'o
jebi. Aroko t'o pa sile t'o fi ni ki nwon maa yonu si on. Ni Esu ni, enyin omo
eleiye, o ni, ki e baa mo iru esi t'e ofo. O ni, ikaro t'Orunmila di t'o gbe
s'ode yen, o ni, k'e lo ree ye e wo. Nigbati nwon o ye e wo, nwon gbe ewe
oyoyo. Ha! nwon ni Orunmila ni k'e maa yonu si on. Oyoyo l'o ni k'e maa
yonu si mi o, k'e ma ba mi ja. Nwon ni, nigbati Orunmila ti l'ewe oyoyo, o
ni, k'e maa yonu si on nu un, ki e si yonu si gbogbo awon omo enia. Nwon
tun ri ewe ojusaju. Esu l'e gbo ohun ti nwon wi mi? Nwon ni ki e maa fi
gbogbo oore se saju on, ki on maa ri gbogbo ore daradara. Nwon ni ewe
kini eleyi? Nwon ni ewe kini eketa? O ni ewe aanu ni. O ni gbogbo yin poo
k'e maa s'aanu mi. Nwon l'awon o si maa s'aanu Orunmila. Nwon l'ewe
agogo ogun? O ni k'e mo. Nwon l'o ni at'ile, at' oko, ati lehin odi ni, gbogbo
ibi yio wu t'on nab nlo k'e je ko maa dara, gbogbo ohun ti nqba nfi owo le,
k'e je ko maa dara, nwon ni ti toro nlo fi agogo ogun yii tor o. Nwon ni oyin
yii nko? Nwon ni, on naa se mo ohun ti awon fi mule nigbati awon rubo? O
ni Orunmila ma l omo gbogbo nkan o. Nwon ni efun yii nko? ati osun? O
l'efun l'o pe ki e maa fun on ni rere. O l'osun l'o pe ki e maa fi rere sumi bo.
Nwon n'iko yii nko? Hen! o ni nigbati enyin eleiye mbo l'ode Orun, o ni, iko
l'e fi se ikaro, t'e fi sori, o ni, iko yii l'a maa fi k'ore wa fun on ni gbogbo ibi
yowu t'on ba nlo. Nigbati o wa ya, nigbati Orunmila wa bahun ntan, eleiye
ni, iwo Orunmila, nwon ni, o wi tie tan nu un. Nwon ni, je ki awon naa o wi
t'awon. Awon omo eleiye wa ni, nwon ni, Orunmila, nwon ni, o dara, awon
o p'owe o. Nwon ni t'o o ba le mo owe t'awon fe pa fun o yii, nwon ni t'o ba
le mo owe t'awon fe pa fun o yii. Nwon ni ile re yio maa dara, ona re yio
maa dara, omo re ko ni ku, obirin re ko ni ku, iwo naa ko ni ku, gbogbo ona
t'o mab nawo si, yio maa dara. Sugbon t'o o ba le mo owe yii o, awon o ni
gba ebe re, awon o si maa binu si o nigbakigba. Sugbon ti

o ba ti le fun nwon ni'dahun, o si tan ni. Orunmila l'o dara naa, O ni, ki
nwon o pa owe ohun fun on: "Nwon l'o deso o, Orunmila l'o dehan." Nwon
bere idahun yii l'owo Orunmila l'eemeje. Nwon l'Orunmila, nwon ni nigbati
o l'o di ehan, nwon ni kini awon so si o t'oo han? Ha! o ni eyin'die l'eso si
on. Nwon ni, kini nwon wa fi han an? Orunmila l'aba owu ni. Nwon ba ni ki
Orunmila oso eyin' die yii s'oke. Nwon ni k'o han an l'eemeje. Nigbati
Orunmila han an l'eemeje tan, nwon ni, se o wa pari re ti nu un? Nwon ni, o
dara naa. Nwon ni t'e ba fe k' awon o fi ori je yin tan. Nwon ni gbogbo
enyin omo eni omo poo ati iwo Orunmila, nwon ni e o joo, nwon ni e osi
korin: L'Orunmila ba nse, l'o jare enia, l'o jare o enia." Omo eleiye ti bo l'o
jare enia. Ogbere omi ode Owu l'e ko mu, l'o jare o enia. Omo eleiye l'o
jare enia. Esi mu Majomajo omi ode Apomu, l'o jare o enia. Omo eleiye l'o
jare enia. Esi mu Oleyo omi Ibadan, l'o jare enia. Omo eleiye l'o jara enia.
Iyewa l'e mu n'ile Iketu, l'o jare o
enia. Iyewa l'e mu n'ile Iketu, l'o jare o enia. Ogun l'e mu n' ile Ibara, l'o
jare o enia. Omo eleiye l'o jare enia. T' ibo l'e mu l'Oyan, l'o jare o enia.
Omo eleiye l'o jare enia. Oserere l'e mu l' ode Ikirun, l'o jare o enia. Omo
eleiye l'o jare enia. Ewe ojus aju l'o ni k'e maa fi ohun rere se saju mi, l'o
jare o enia. Omo eleiye l'o jare enia. Ewe oyoyo l'o ni k' e yomu si mi, l'o
jare o enia. Omo eleiye l'o jare enia. Ewe aanu l'o ni k' e saanu mi, l'o jare o
enia. Omo eleiye l'o jare enia. Ewe agogo ogun l'o ni k'e maa da're temi si
mi, l'o jare o enia. Omo eleiye l'o jare enia. A ki i ma la'yin, k'a roju o,
l'o jare o enia. Omo eleiye l'o jare enia. Nigbati Orunmila korin yii tan,
Orunmila njo. O wa f'owo si agogo. Nwon wa nl'agogo. Orunmila njo
daradara. Nigbat'Orunmila njo tan, nwon ni, Orunmila, nwon ni, o dara naa.
Nwon ni, bi o ba nlo'la ti o ba nl'oko, ti o ba nl' ode, gbogbo ona yio wu
dawole. Nwon ni, b'ofe ko'le, nwon ni, tofe l'obirin, nwon ni, t'ofe l'owo,
nwon ni, to fe pe l'aiye, nwon ni, t'ofe ki awon so yio maa gba a, nwon ni,
awon yio yonu si oluware. Nwon ni, gbogbo ohunkohun ti Orunmila ba si ti
be awon, nwon ni, ibi yio wu t'Orunmila ba wa, ki ba se sannma meje oke,
t'o ba ko iru orin yii, awon o maa da a l'ohun, awon o si maa se nkan t'o ba
fe ni rere. Nwon ni b'o si wa ni sanma meje ile, t'o ba ti korin yii, awon o
maa se gbogbo nkan t'o ba fe ni rere. Nwon ni bi o ba wa ni origun mererin
aiye, b'o wa n'ile Olokun, b'o wa l'apa okun, b'o wa ni la meji osa, b'o wa n'
Iwanra nibi t'ojumo ti mo wa, nwon ni t'o ba ti korin yii, t'o si daruko omi t'
awon mu wonyii, nwon ni, awon o fi ori ji. Nwon l'o dara. Nwon ni, aje ti
Orunmila o tii ni, Orunmila nl'aje. Nwon ni, aya to o tii ni, Orunmila n'l'aya.
Nwon ni, aya ti o ni lo bimo, iyawo Orunmila n'loyun,o mbimo. Nwon ni, ile
t'Orunmila o tii ko, Orunmila ko'le. Nwon ni, gbogbo core ti Orunmila o tiiri,
nwon ni, Orunmila, o si gbo gbo gbo gbo; Orunmila si to to to, O dagba
dagba dagba. . . . L'Orunmila ba ni gbogbo awon omo d'oke de'le, o ni t'o
ba ti mo orin yii, t'o si mo itan yii, t'o ba ti le ro o. Enikeni ti enia ba so itan
yi fun, awon eleiye ko gbodo ba a ja lialai o.

What you do to me, I do to you. The tree in the field has a crown on its
head. Cotton is not a heavy load, but a heavy load is not as thick. Ifa was
consulted for the Imole on the day they made the journey to Earth. Ifa was
consulted for the Eleye on the day they made the journey to Earth. When
the Eleiye had arrived on Earth, Orunmila said, would they spare the Imole?
(This is the same reference to Iyaami as found in the previous verse. The
first verse described the nature of elemental spirits. This verse describes
the Ifa perspective on how to live in harmony with elemental spirits.)

The Eleiye said when they came to Earth the first time, they drank from the
seven waters. The water of Ogbere in the land of Owu is that which they
drank at the shore. They drank the water of Majomajo at the river of
Apomu. They drank the water of Oleyo at the water of Ibadan.
Of Iyewa, they drank at Iketu. Of Ogun, they drank at Ibara. Of Ibo, they
drank at Ikirun. Of Oserere, they drank at Ikirun. From the seven waters
they drank when you came to Earth. They drank these waters and came to
Earth. (This is a litany of the places in Yoruba land where women
developed the ability to work with elemental spirits.)
You were with the children of the Imoles, would you spare them? Would
you spare them? You said that you would not spare them. (The elemental
spirits can become disruptive when activated by the collective anger of
women in a given social arena. The anger may have been activated by
issues of legitimate concern, however the anger can generate disruption
that may become unfair and self-destructive. Once this force is in motion
and accomplished the desired task, the problem becomes one of
appeasement in an effort to re-establish communal harmony.)
The children of the Imole ran to the house of Egun. To the house of Egun,
they went at the beginning of that day. The children of the Imole went
running to meet Eegun. They said, the Egun, protect us, the children of the
Imole said that they wanted to be spared. Egun said that He could not save
them. He said that they could not protect the children of the Imole that
day. They left that place. (The medicine used in ancestor reverence is not
effective in dealing with elemental spirits.)
They went to the House of Orisa. They went to the House of Sango. They
went to the house of Oya. They went to the House of Oba. They asked for
their protection. They all said that they could not settle their quarrel. (The
medicine used in Orisa worship is not effective in dealing with elemental
spirits.)
Who is going to save them on this Earth? They must go to the House of
Orunmila. When they arrived at the House of Orunmila, they said, Orunmila
protect us. They said the children of Eleiye do not want to spare us. They
say they will kill us. They said protect us so they will spare us, so they will
not be able to kill and eat us. Orunmila said they must make a pact with
Him this day. He said only if someone prepares a thing, as He had once
done, will they be spared. (Ifa has the medicine to appease the anger of
the elemental spirits.)
Esu came and spoke excitedly to Orunmila. Esu said He must get an
earthen bowl, He must get an egg, He must get honey, He must get the red
tail feather of the gray parrot, He must get ojusaju leaf, He must get oyoyo
leaf, He must get aanu leaf, and He must get agogo ogun leaf. (This is a
partial list of the ingredients used to appease the anger of elemental
spirits.)
Orunmila made the offering outside. When Orunmila made the offering,
Esu was there; He is the friend of Orunmila. As He encountered the Aje on
Earth, so He has encountered them in Heaven. The day when they drank
the seven waters, the first day it was in the presence of Esu. The day when
they formed themselves into a society, Esu was there. They decided then
where they were going to arrive: They said those who can solve the riddle
we pose to them, those who know the answer to the
riddle, they will be spared. They said those who want to be spared, if they
do not know the riddle, they will not be spared. (The enigmatic aspect the
elemental spirits can be understood through the intervention of Esu
meaning the elemental spirits manifest in the form of a trickster.)
At this time, Orunmila did not know the answer to the riddle. But when
Orunmila gave Esu the sacrifice His stomach was sweet He was content.
Esu came quietly. (The understanding of elemental spirits preserved in the
tradition of Ifa came as a result of the intervention of Esu meaning as a
direct result of communication with Forces in Nature, suggesting that the
behavior of the elemental spirits cannot be fully understood through
observation alone.)
Esu spoke for Orunmila. He said Orunmila had cotton from the tree in hand.
He said He had an egg in hand, the children of Eleiye said they are not
happy with the children of the Imole this day. They said every road by
which Orunmila travels is not good. They said they will take this affair all
the way to the house of Obe’ Yonu. When the children of the Imole were
found guilty, despite the offerings Orunmila made on Earth, Orunmila was
also judged guilty. (The information Orunmila received from Esu was not
adequate to appease the anger of the elemental spirits. The elemental
spirits advised Orunmila that the key to resolving this conflict was in Orun
(the invisible realm) among the Immortals – the fundamental principles of
Creation.)
What are the contents of the offerings Orunmila made on Earth? Esu said,
children of Eleiyes, the sacrifice that Orunmila has already carried outside,
you examine it, if you want to know what it indicates. When the Eleiye
examined it, they saw the oyoyo leaf. Ha! They said we are satisfied with
Orunmila. Oyoyo who says you are content with me that you will not come
to fight with me. The Eleiye said when Orunmila has the oyoyo leaf, He said
they should be content with Him, and they should be content with all the
children of the Imole. They then saw the ojusaju leaf. Esu said do you
comprehend the thing that it tells you? It says that you must respect it with
all goodness that it loves good. (Esu is telling the elemental spirits that the
offering from Orunmila was given with a good heart and that the goodness
of his intentions should be recognized.)

They said, what leaf then is the next one? They said, what is the third leaf?
He said it is the aanu leaf. He said your whole society must have pity. It
says they must have pity on Orunmila. They said, what of the aggo ogun
leaf? He said you know it. It says at the house, in the fields and beyond the
boundaries of the land, any place where it pleases Him to go, you will leave
Him in peace. That all things He has in hand, you must let them be good.
That is what agogo ogun demands. (This is a reference to a leaf used for
protection when Ifa initiates are traveling in the invisible realm in an altered
state of consciousness. The reason the medicine is effective is because it is
asking the elements to show compassion towards someone who is traveling
with good intentions.)
They said why the honey? They said how does he know the thing that we
use to make our oaths? Esu said Orunmila is capable of knowing all things.
They said why this efun and why this osun? He said Efun says you will give
Him well being and good luck. He said Osun says you will come to Earth
with good luck. They said, why this parrot’s feather? Hen! He said, when
you Eleiye were coming form the Sky, he said, the feather with which you
made the sacrifice, you attached it to your head, He said, this feather you
use to have good luck with you wherever you go. (Initiation will enable a
person to live in harmony with the elemental spirits.)

When the time came me, and after Orunmila himself had spoken, the Eleiye
said Orunmila you have now finished speaking, they let one of us speak for
ourselves. The children of the Eleiye began to speak. They said Orunmila, is
good, we are going to pose a riddle to you. They said he must answer this
riddle we will pose to him now. They said He must be capable of solving the
proverb they will pose to him now. They said if He does His house will be
safe, His road will be good, His children will not die, His wives will not die,
He will not die, and every place where He lays His hand will be good. But if
He does not know the meaning of this riddle, they will not accept His
supplications, they will be in anger against Him for all time. But if He is
capable of responding correctly, it is ended. (The elemental spirits are
testing Orunmila to see if He understands their fundamental nature.)

Orunmila said, so be it. He told them to state the riddle. They said to spear,
Orunmila said to trap. After seven times, they demanded a response form
Orunmila. They said Orunmila what are you going to trap? They said what
will they send for Him to trap? Ha! He said you will send a chicken’s egg.
They said what can you trap it with?
Orunmila said it is the raw cotton from the tree. They said Orunmila has
speared the chicken’s egg in mid-air. They said He has trapped it seven
times, when Orunmila trapped it seven times, they said, is it ended? They
said it is completely ended. They said, that they are pardoned. (The egg
represents the creation of something new, the manifestation of fertility. To
spear the egg with raw cotton from the tree means to embrace that which
is new and to include it the family of Creation. In simple terms it means
everything in the universe is a child of Olorun.)

They said all you children of the Imoles and Orunmila dance and sing you
have saved the people. The children of the Eleiye have come to say you
have saved the people. It is the Obere water at Owu that you drank first.
You have saved the people. The children of Eleiye say you have saved the
people. You then drank the Oleyo water at Ibadan. You have saved the
people. The children of the Eleiye say you have saved the people. The
water of Iyewa you drank at Iketu. You have saved the people. The
children of the Eleiye say you have saved the people. The water of Ogun
you drank at Ibara, you have saved the people. The
children of the Eleiye say you have saved the people. The ojusaju leaf says
it must be respected you have saved the people. The children of the Eleiye
say you have saved the people. The oyoyo leaf says it must be respected
you have saved the people. The children of the Eleiye say you have saved
the people. The aanu leaf says you will send me good luck you have saved
the people. The children of the Eleiye say you have saved the people. If we
do not lick honey, we will have bad atmosphere, you have saved the
people. The children of Eleiye say you have saved the people. (This is a
song sung to honor the mothers. The reference to drinking at the various
rivers means Orunmila went to the sacred grove of the ancestral mothers
and received their blessing and it was this gesture that caused them to
treat him with kindness.)
When Orunmila finished chanting Orunmila danced. He held the agogo in
his hand. He beat the agogo. Orunmila danced good. When Orunmila
finished dancing, they said, Orunmila it is good then. They said if he must
go to the house, or go to the field, or go outside, all of His roads will be
pleasant. They said if he must construct a house, if He wants to marry a
wife, if He wants money, if He wants to remain a long time in the world, if
He needs their protection, if Orunmila chants this song, they will accept it.
They said, they will be happy with this person. They said all the things
Orunmila would ask of them, the places where it pleases Orunmila to
travel, whether it be in the seven skies above, if He chants this song, they
will respond, they will do whatever He asks for the Good. They said, if He
travels in the seven skies below, if He chants this song they will do
whatever He asks for the Good. They said, if He travels on the four corners
of the world, if He travels to the house of Olokun, if he travels to the edge
of the Sea, if He travels to the region of the Two Lagoons, if He travels to
Iwanran, the place where the day rises, if He chants this, if He gives the
names of the waters, He drank, they said they will pardon Him. They said
the wife who has not birthed, the wife of Orunmila will conceive, she will
give birth. They said the house that Orunmila has not constructed
Orunmila will build it. They said all good things Orunmila has not seen;
Orunmila will come to see them. They said, Orunmila will stay long in the
world; He will become an Ancient One.

Orunmila then said to all the children of Above and Below, He said, you
must know this incantation, you must know this history, you must be
capable of telling it. Any person to whom this Ifa is told, the Eleiye will not
ever dare to fight with him. (This is why a portion of all offerings made by
Ifa is given to the Eleiye. The offering is made in Ose Tura which is the
marriage between Esu and Osun. Esu translates the prayers of humans into
the language of Spirit and the vulture associated with Osun takes the
prayers to Orun. Without this union there are no effective offerings.)
II
IIII
IIII
II
ODI MEJI
(How Orunmila calmed the Iyáàmis )

Okiti bababa ni pekun opopo. Eruku yeye. A d'ifa fun Iyami


Osoronga, ti nwon nti'kole Orun bo wa'le aiye. Ti nwon l'awon o ma
gbohun omo awo, nigbati awon Iyami Osoronga o maa bo. Nwon
l'awon mbo s'ode aiye. Nwon si pe Orunmila laju ile Orun.
Olodumare ni ki Orunmila o wa. Orunmila nlo. Nibi ti Orunmila ti
nlo, o wa de ori okuta ogba Orisala. Nwon pade awon Iyami l'ona.
Orunmila ni, nibo l'e nlo? Nwon l'awon nlo s'ode aiye. O ni ki l'e e
maa lo ree se? Nwon l'eni ti ko ba fi t' awon se. Awon o maa ba aje.
Awon o maa ko aar e si nwon l'ara. Awon o maa ko okunrun si nwon
l'ara. Awon o maa je oju enia. Awon o maa j e edo enia. Awon o ma
mu eje enia. Awon o si ni gbohun enikookan. Orunmila ni ha! o
l'awon omo t'on wa l'aiye. Nwon l'awon o mo omo enikookan.
Nigbati nwon l'awon o mo omo enikookan, Orunmila ni omo t'on
mbe l'aiye. Nwon l'o dara naa, nwon l'Orunmila oso f'awon omo re,
k'o l'e we ogbo, k'o ni igba, k'o ni ase okete, k'o ni apata okete
naa, k'o ni eyin'die, k'o l'ewe r’orun, k'o ni epo, k'o l'egbaa mejo.
Orunmila ti ran'ni si awon enia re. O ni ki nwon toju re. Nipa bee
nko t'awon Iyami nko mbo s'ode isalaiye, ori orogbo ni nwon koko
gbe duro si. Nwon wa aye nwon. Nwon kuro nibe. Nwon lo ori ajanr
ere. Nigbati nwon de ori ajanr ere, aye o gba nwon. Nwon lo ori
iroko. Eru ori iroko o to nwon ko. Nwon lo s'ori oro, ko s'aye nibe.
Nwon lo ori ogunber eke, ko s'aye nibe. Nwon lo ori arere, nwon o
ri'bi duro. Nwon wa lo ori igi kan nwon npe l'ope segisegi l'odo
awinrinmogun. Nigbati nwon de be, nwon duro sibe. Nwon duro lori
re. Nwon ko ka a. Nwon yakoro. Nwon ni'be l'awon o ti maa pe.
Nwon wa ko okiti kan bara sibe ti gbogbo eleiye ti npe. Nigbati
nwon npe. Nigbati nwon de'le aiye, nwon nko inu'run s'omo l'ara.
Nwon nko jagude s'omo l'ara. Nwon nko'fun enia. Nwon nko edo
enia. Nwon mu' je enia. Nwon nd'ori fifo s'omo l'ara. Nwon nk'aare
s'omo l'ara. Nwon nko lakuregbe s'omo l'ara. Nwon nk'ori fifo, iba,
inu rirun, s'omo l'ara. Eni t'o ba l'o yun, nwon a k'oyun ninu re. Eni
o tii ni nwon a gbe' le omo re kuro ninu re. Nwon a je k'obirin l'oyun. Eyii
ti
t'o l'oyun nmono je a bi. Nwon lo ree be awon omo Orunmila. Nwon ni k'
omo Orunmila o gba won, eni ti oloyun, gba nwon k'awon o l'oyun. Ebo ijo
kini t'Orunmila ti ni k'awon omo on ose fun nwon, t'awon omo Orunmila ti
se. Nwon ni t'awon omo Orunmila ba ti fe pe awon ni, nwon ni ki nown o
maa pe awon lohun aro. Nigbati nwon rubo, t'awon omo Orunmila pese
tan, ni nwon ba gbe e lo sori okiti nwon. Ni nwon ba nkorin bayii pe. Nwon
ni ti
nwon ba ti korin aro. Nwon l'awon o maa dahun bayii pe. Nwon ba nkorin
bayii pe. "Iya kere e mo ohun mi o." Iyami Osoronga, e mo ohun mi o.
Iyami Osoronga, gbogbo ohun ti mba nwi, ogbo l'oni e maa gbo dandan.
Iyami Osoronga, e mo ohun mi o. Iyami Osoronga, igba l'o ni ki e maa gba.
Iyami Osoronga, e mo ohun mi
o. Iyami Osoronga, oro ti okete ba'le so, ni'le gbo dandan. Iyami
Osoronga, e mo ohun mi o. Iyami Osoronga, gbogbo ohun ti mab ti
nwi, ni ko maa se. Iyami Osoronga, e mo ohun mi o. Ni nwon ba
bere si korin. Nigbati nwon korin tan, ni gbogbo eleiye ba ro.
L'awon omo Orunmila ba gbe'se fun nwon. Orunmila ni t'awon ba ja
ewe, ko maa l'oyun, oni t'awon ba wa'gbo, ko maa je, o ni t'awon
ba ntoju enit ti o l'oyun, ko maa l'oyun. Eni t'o ba l'oyun t'awon ba
ntoju re, ko maa bimo. O ni eni t'aare ba nse t'awon ba ntoju re, ko
maa dara. O ni k'o maa san fun un. O ni t'ori ba nfo enia, t'awon ba
ja ewe fun un, ko maa je. Bi edoba ndun enia, t'awon ba wa egbo
gun un, ko maa gba. B'awon Iyami se yonda fun awon omo
Orunmila nijo naa, pe gbogbo ohun ti nwon ba nse naa ni yio si
maa je. Sugbon ohun aro ti nwon fi pe nwon n' ijo naa ni mo ko
siwaju yii o, k'Olorun je awon aiye ranse rere se wa o.

Great mass of earth at the end of the road (praise name for Ogun), infinite
ashes (praise name for Oya) cast Ifa for Iyaami Osoranga on the day she
made the journey from heaven to earth. They said they wanted to hear the
voices of the children of the mysteries, when Iyaami was coming. (The
latent power of women was looking for its proper place in Yoruba culture).
They said they were traveling to earth. They called Orunmila to come from
Orun. Olodumare gave Orunmila permission to go. Orunmila departed.
(The mothers sought the advice of Ifa to find their place in the world).

At the place where he began his journey he rested on the stonewall of


Orisanla. (Ifa wanted to find a peaceful resolution of the question what is
the proper place for the power of the mothers in Yoruba culture) Orunmila
started his journey and met the Iyaami along the way. (The resolution of
the question was a cooperative effort between men and women). Orunmila
asked them were they were going. The Iyaami said they were going to
earth. Orunmila said what are you going to do there? The Iyaami said they
were looking for those who would not be their allies and when they found
them they would torment them. They said they would spoil them, bring
illness to their bodies, take away their intestines, eat their eyes, eat their
livers, and drink their blood. We will show no mercy and ignore the pleas of
the people of the earth. The Iyaami said they did not know anyone’s
children. (The mother’s are concerned about being ignored by the people
of earth). Orunmila told them his children lived on earth. The Iyaami told
him to speak to his children. They told him to tell them to gather ogbo
leaves, a calabash, the tip of the tail of an okete rat, the body of an okete
rat, hen’s eggs, rorun lean, cornmeal
paste, palm oil and money. Orunmila delivered the message to his children.
(The mothers are telling Orunmila how to protect themselves from their
anger) Orunmila told his children to gather the things requested by Iyaami.

On the day the Iyaami arrived on earth they rested in the orogbo tree. From
there they went into the world searching for good fortune. They looked for
it on top of the ajanrere tree and did not find it. They looked for it on top of
the iroko tree and did not find it. They looked for it on top of the ogun
bereke tree and did not find it. They looked for it on top of the arere tree
and did not find it. (The various trees represent various power places for
different spirits none of whom would work in cooperation with the mothers).
They went to the top of the great tree known as ope segisegi near the
Awinrinmogun River. (Tree sacred to Yemoja Ogun and Oya) When they
arrived they rested and constructed a home on the top of the tree. The
Iyaami said this is the place where we will gather. The Iyaami built a mound
of earth at the base of the tree as a place for the birds to gather. The birds
gathered and sent illness throughout the earth. They did not allow any
woman to become pregnant. Those who were pregnant did not deliver
children. (Formula for construction of Iyaami shrine)

The people of the earth asked the children of Orunmila for their assistance.
The children of Orunmila had already made the ebo requested by Orunmila.
Because they made ebo the Iyaami said the children of Orunmila could call
on them in a very low-spirited sad voice. Then the children of the earth
were told to make the same ebo and take it to the mound at the base of the
tree. The Iyaami told them to chant.
Small mother you will know my voice, Iyaami Osoranga you will know my
voice, Iyaami Osoranga every word I speak the ogbo leaf says you will
understand my prayers. Iyaami Osoranga you will know my voice, Iyaami
Osoranga the calabash says you will take my offering, Iyaami Osoranga you
will do everything I say. (oriki for praising Iyaami)
The children of Orunmila chanted the incantation. When they finished all
the birds were silent. The children of Orunmila did this for the people of the
earth. Orunmila gave the people of the earth the medicine to heal the
damage done by the birds. It was on this day that Iyaami told the children
of Orunmila they would do anything they were asked and it would manifest.
It was on this day that they learned to make incantations in a low voice so
Olorun would let the people of earth accomplish good things. (Consequence
to the children of Orunmila for their willingness to make ebo to the Iyaami)

I I I I
I I I I
I
OGBE 'SA
(The Power of the Iyáàmis is used for Good and for Evil)

Ogbe’sa gun'gi. Ogbe's g'aja. A d'ifa fun gbogbo eleiye, ti nwon


nti'kole Orun bo wa'le aiye. Nigbati nwon de'le aiye, nwon ni awon
fe ni ibudo. Nwon ni, ibodo meje ni opo ile aiye. Nwon ni, meje
naa ni ibi ti awon yio ni ibudo si. Nwon ni, akoko ti awon o koko ni
ibudo. Nwon ni, awon yio duro sori igi iwo ti a npe oruko re ni igi
orogbo. Nwon ni, nigbati awon ba kuro ni ori orogbo, nwon ni,
awon yio duro sori igi arere. Nwon ni, nigbati awon ba se ipade lori
arere, nwon ni, awon yio duro lori igi ose. Nwon ni, ti awon ba kuro
lori ose, nwon ni, nwon yio duro lori igi iroko. Nwon ni, ti awon ba
kuro lori iroko, nwon ni, awon yio duro lori igi iya. Nwon ni, ti awon
ba juro lori iya. Nwon ni, awon yio duro lori igi asurin, nwon ni, ti
nwon ba kuro lori asurin, nwon ni awon yio duro lori igi obobo ti se
olori igi oko. Nwon ni, nigbati ewa duro lori igi mejeje un, nwon ni,
ise kini e o maa se lori igi kokan? E ni ti e ba gun ori igi iwo ti e ba
ro ero enia, eni, rere l'e maa ro si enia ti e ba ro ero re lori igi iwo.
E ni, yio gbo l'aiye, yio si too l'aiye. E ni, eni ti e ba ro ero re l'ori
igi arere, gbogbo ohun yio wu ti enitohun ba ni, ni e obaje. E ni, ti
e ba gun ori igi ose, gbogbo ohun yio wu ti oluware ba se, ef'ori ji i.
Eni, tie ba gun ori igi iroko tie ba se asaro, ni e maa le mo enia, ni
e o mu enia l'amu u wa, ni e o mu enia l'a mu u le. E ni, ti e ba gun
ori iya, kiakia ni e o yara mu enitohun s orun. E ni ti e ba gun ori igi
asurin, gbogbo ohun tie ba fe se l'e m'ase. Ti e ba fese ise rere
fun'ni, e o se ise rere fun'ni. Ti e ba fese ise buburu ise buruku naa
l'e ose. Gbogbo ise yio wu ti e ba fese l'ori igi asurin ni e o gbe lo
ree mu u wa. E ni ti e ba kuro lori igi asurin, eo duro lori igi obobo.
E ni ti e ba ti mba enia ja, t'o ba be yin be yin be yin, ti e ba fi duro
l'ori igi obobo, e o f'ori ji i. E ni bi obobo ti se olori igi l'oko. T'o si
kehin igi ti e gbe se ipade l'ori le aiye, e ni igi asurin, ni agbara fun
yin, e ni ti e ba gun ori igi asurin, ibe ni e ni agbara si. Gbogbo
nkan ti e ba fese fun enia, ati gbogbo rere ti e ba fese fun' ni, e ni
ni igi ti yin ti e kii kuro l'ori re, eni gbogbo ori igi t'o ku ni e maa
de, subgon ori igi asurin l'e fi se' le ju. Nigbati e fi ori igi asuirn se'
le, nigbati e ba de be, ni e ba fi orin si, bi Orunmila ti s’ope e nda
orin naa:"Gbogbo eleiye, igi asurin l'e, igi asurin l'e gun o. Gbogbo
eleiye, igi asurin l'e, igi asurin l'e gun o. Gbogbo eleiye, igi asurin
l'e, igi asurin l'egun o." Ni e o ba maa korin bayii. Nigbati e ba
korin bayii, bi e ba ti kuro l'ori re, to e ba pe e nlo okun, e nlo okun
nu un, ti e ba pe e nlo osa, e nlo osa nu un, were ni e o de ibe. Bi e
wi pe e nlo si gbogbo aiye yii, bi e pe e nlo Orun gan an, kiakia ni e
maa de ohun, nigbati e ba ti duro lori igi asurin. Ibi igi asurin ni
awo eleiye ti ngba agbara o. Enikeni ki i si bawon de be.

Ogbe sa climbed up the tree. Ogbe sa climbs to the ceiling. Ifa


was consulted for all the birds whey they were coming from the Sky to
Earth. When they arrived on Earth they said they wanted to find a place to
live. They said seven residences are the seven pillars of the Earth. They
said these seven places are where they will live. (In some women’s
societies there are three qualities of bird spirits in others there are seven,
this is a reference to the seven qualities of elemental spirits used in Iyaami
Osoranga)
They said they would meet in the iwo tree called orogbo. (The herbal
quality of orogbo is to compel a person to tell the truth)
They said they would live in the arere tree. (Arere means source of good
fortune)
They said they would live in the oroko tree. (This is the traditional site of
an ancestor shrine)
They said they would live in the Iya tree. (This the home of the ancestral
mothers)
They said they would live in the asurin tree. (This is a reference to
manifesting good fortune)
They said they would live in the obobo tree. (The chief tree of the forest
representing a primal elemental ase)
They said they will settle in each of these trees and what will they do in
each of these trees?
They said if they fly to the iwo tree it would bring good fortune.
They said if they fly to the arere tree nothing would ever destroy this
persons good fortune.
They said if they fly to the iroko tree they will meditate and cause a person
to have accidents.
They said if they fly to the Iya tree a person would loose their life.
They said if they fly to the asurin tree all of this persons would manifest
their dreams.
They said if they fly to the obodo tree it is to access the power of the birds.

It is on the asurin tree that you will make your principle home when you
arrive there you will chant this song;

All the birds will settle on the asurin tree (3x’s)

When you have chanted this song if you wish to go to the see you will go to
the see, if you wish to go to the lagoon you will go to the lagoo, and you
will arrive their quickly. If you say you will go around the Earth, you will
quickly go there. If you say you will go to Heaven you will quickly go there.
The asurin tree is the place where the birds find their power. (This is
identifying the ofo ase and the ewe used for astral travel)

IIIII
I
II
II
OSE MEJI
(Iyáàmi and the Creation of the Egun Cloth)

Osa Meji tula. Obu yankan yankan. Ariwo ajija ni d'Orun. A d'ifa fun
Odu n'ijo to n nti'kole Orun bo wa ile aiye. A d'ifa fun Obarisa, n'ijo
ti o nti'kole Orun bo wa ile aiye. A d'ifa fun Ogun, n'ijo ti o nti'kole
Orun bo wa ile aiye. Olodumare. O ni, ile aiye l'awon nlo yii. O ni,
nigbati awon ba de ohun nko? Olodumare ni ki nwon o lo maa se
ile aiye, ki ile aiye o dara. O ni gbogbo ohun ti nwon yio ba si maa
se, o ni on o fun won l'ase ti nwon o maa fi se e, ti yio si fi maa
dara. Ni nwon ni ki Ogun o siwaju. Nigbati Ogun siwaju, Obarisa
tele e. Nigbati Obarisa tele e, Odu nlo kehin. Nigbati Odu wa
kehin, ni Odu wa pada sehin. O ni, iwo Olodumare. O ni, ile aiye
t'awon nlo yii, o ni, Ogun, o ni, o l'agbara Ogun jija, o ni, os si ni
ida, o l'o mo ibon, o ni, o ni gbogbo nkan ti nwon fi jagun. O ni,
Obarisa, o ni, on naa l'ase. O ni, ase re t'o ni ni fi ise gbogbo ohun
t' oba fese, O ni, on je obirin ninu nwon, ni on Odu. O ni kini
agbara ti on? Olodumare ni agbara tire? O ni, iwo l'o maa je iya
won lo lailai, o ni, nitori nigbati enyin meteta nl o, o ni, iwo, obirin
nikan ni o pada. O ni, iwo obirin naa ni on fun l'agbara, ti o o fi
maa je iya nwon. O ni, iwo ni o o si mu ile aiye ro. Olodumare l'o ba
fun un l'agbara. Nigbati o fun un l'agbara, o fun un l'agbara eiye,
o gbe eleiye fun un. Nigbati o gbe eleiye fun un tan Olodumare ni
too. O ni, igba eleiye ni on gbe fun o yii o, o ni, nje o mo lilo re
l'aiye? O ni ki o mo bi o ti se maa lo o l'aiye. Odu ni on o mo. O gba
eiye l'odo Olodumare. O si gba agbara ti yio tun maa lo l'ori re. L'o
ba nlo. Orin sa a. Olodumare tun pe e pada. O ni o dara. O ni, pada
wa. O ni, iwo Odu. O ni, pada wa. O ni, nigbati o ba de ile aiye, o
ni, bawo ni o o tie ti maa lo awon eiye re? Ati awon agbara ti on
fun e? O ni bawo ni o o ti se maa lo nwon? Odu ni, gbogbo eni ti ko
ba ti gbo t'on, o ni, on o fi maa ba won je ni. O ni, eni, ti ko ba ya
si alaye ti on, ti on ba se fun un, ti ko si gbo gbogbo ohun ti on ba
so, o ni ni on o maa fi ba ja. O ni, eni ti o ba wa dimo on, ti o ba pe
on o l'owo, o ni, on o maa fun un. O ni, eni ti o ba si pe on o bimo,
oni, on o maa fun un. O ni ti on ba si fun enia l'owo naa tan, ti o ba
tun yaju si on. O ni, on o gba a. O ni ti on ba si fun enia l' omo tan,
ti o ba tun yaju si on, o ni on o gba a. O ni gbogbo ohun ti on ba se
fun enia, ti o ba ti yaju si on, o ni, on o si maa gba a lowo re.
Olodumare ni o dara. O ni ko buru. O ni sugbon maa rora lo ree lo
agbara ti on fun o. Ti o ba lo o tipatipa on o ma gba a o, ati pe
gbogbo awon okunrin t' o tele, iwo l'on o fi se iya won, ti o je pe
gbogbo ohun yio wu nwon ba ni se, a fi bi nwon ba fi lo iwo Odu ni
nkan un yio to se ise. Lati igba naa ni Olodumare ti fun obirin l'ase,
lat'ori eni ti o si fun l'ase naa ni oruko re ne Odu. Ni o gbe gun
obirin l'ase wipe, gbogbo ohun yio wu. Okunrin ko
gbodo le da nkankan s e lehin obirin. Ni Odu mbo
d' ode isalaiye, Nigbati nwon jo de ode isalaiye,
gbogbo igbo ti nwon ri (ti won npe ni igbo Esgun)
obirin ni o nwo o. Eyii ti nwon npe ni igboro,
obinrin ni o nwo o. Ko si ewo kankan fun obinrin
nigba naa, pe igbo kan wa ti obirin ko gbodo wo,
tabi ika kan wa ti obirin ko gbodo wo. Bi nwon o
bo Eegun, bi enia o bo Oro, bi enia o bo gbogbo
orisa, obinrin ni bo o nigba naa, nigbati nwon wa
mbo o bee. Ha! Agba ti o ba se aseju ti te nite. A
d'ifa fun Odu, nigbati Odu de' le aiye. Ha! Nwon
ni, iwo Odu, nwon i, oba le so ra re. Ki o se s e
suuru, ki o ma yaju. Odu ni et iri? Nwon ni nitori
agbara re, ti Olodumare fun un, nwon ni nitori ki
aiye ma ba r'idi re. Odu ni howu! O ni, ko si
nkankan. O ni nwon ko ni le r'i di re. O ni on nika
l'o lo odo Olodumare. Lo ree gba agbara ti ko se
oju gbogbo awon ti nwon jo mbo w'aiye, ko se oju
won rara! Nigbati nwon wa so bee fun Odu tan,
nwon, ni k'o rubo. Odu ni, rara! O ni, on ko ni rubo.
Ebo ki obirin o ri agbara gba bo lati odo
Olodumare, l'oru. Sugbon on ma le yo ayopere. Ki
on o si le lo kini yii titi. Ki aiye o ma fi ba a je mo
o loke si nijo naa,
onOrunmila l'o looke
lowo. Ki aiye ma si finijo naa,
ri' di re.Orunmila
Ko rubo re. ga L'o
an l'o
ba
pe. O ni ki Orunmila
nlo. oOyemu on Eegun
lowo kan ibo O
jade. wo? mu IseOro
ti Olodumare
jade. Gbogbo ran
on yii: Ati ile aiye
nkan,ti koo si
koohun
le on ti kilowo yii? On
se nigba naa.jiseNi naa
Obaisalajeyi.
wa
Enikankan ko si le gba ile aiye naa lowo on. Ile aiye
ni, hen! On ti o je pe on ni Olodumare ko aiye le naa ko baje. On
ti se le segun? Nlo da' fa
lowo. Kosi.
je Nwon ni ebo ni yii
pe obirinbirin ki Orisa
ni yiooru.gbaNwon
aiye ni ki
naa,
o se se suuru. Orunmila yan an l'ebo igbin nigba
ati ika Eegun ni, ati ika Oro ni, ati ika gbogbo naa. O yan an ni
pasan. Osi yan an ni egbaajo
Orisa ni. On ko owo.gbodoOrisawo rubo. Nigbati
okankan Orisa
ninu re.rubo
Ha!
tan, Orunmila se'fa fun Orisa. O ni, ile aiye yii o, o mbo
obirin yii ni yio wa gba gbogbo aiye naa, ni Obaisa wa di ti e o,
o ni, sugbon, suuru
ba loniree
ki okesesio. O ni, ti o ba
babalawo. ti se suuru,
Babalawo ti o ni, mbo
wa di ti e. O ni, eni ti nwon gbe agbara fun l'obirin. O ni, yio fi as
eju bo o. Nigbati o ba f'ase ju bo o, o ni, yio wa di omo lehin iwo Ori
sa, yio maa wa teriba fun o, Orisa si gbo, ose suuru. Gbogbo iwa
eyii t'o dara, eyii ti ko dara, ti Odu nhu nile aiye, ti nfi agbara ti
Olodumare fun hu: Ti o ba ni enikan ko maa wo on l'ofu, eni ti o ba
wo o, oju re yio fo. Ti o ba ni enikan wo on ni iwo ti ko dara, ti o ba
pe ori o maa fo o yio maa fo o naa, ti o ba pe inu o maa run un, inu
yio maa run un. Gbogbo ohun ti Odun ba so nigba naa ni maa se.
Nigbati o wa ya ni Odu ni, iwo Ori sa, o ni, nigbati ose pe awon dijo
waiye naa ni, o ni, je ki on re o wa ni ibi kan naa. O ni, ti awon ba
wa ni'bi kan naa. O ni, gbogbo ohun ti on ba fe se, o ni, on o maa
r'aaye je ke iwo Ori sa, ki o maa ri gbogbo ohun ti on ba nse. O ni
nitoripe awon pelu re. Ni awon jo ro lati ode Orun w'aiye
ati Ogun. O ni, sugbon ologun ni nwon yan fun Ogun wipe, eniti o
ba fe ba won jagun, ki Ogun o ba won segun re. O ni, ni won yan
Ogun fun awon si. Ni Odu pelu Obaraisa, ni won ba jo ngbe oju
kannaa. Nibi ti nwon gbe jo ngbe ojukannaa, igbin ti Orisa fi rubo,
Orisa mu u, o fi nbo ori re. Nibi ti Orisa ngbe fi igbin bo ori re.
Nigba Orisa bo'ri tan, o si mu omi igbin yii. Nigbati o mu omi igbin,
o ni, iwo Odu, abi iwo naa o mu bi o? Odu naa ni ko se nkankan.
Odu naa gba omi igbin, o mu u. Nigbati Odu mu omi igbin tan, inu
Odu nro diedie. Nibi ti inu re gba nro, o ni ha! O ni, iwo Obarisa, o
ni, o ma tie mo nkan t'o dun je. O ni ase omi igbin dun bayi ati
igbin naa ase o dun bayi? Nigbati oje tan, o ni o dara naa. O ni,
lailai nwon ko gbodo fun on naa ni nkan miran ju igbin lo. O ni,
igbin naa ni ki won o si maa fun on. O ni, igbin ti iwo Orisa yii naa
nje gan an, o ni, nwon o maa fun on. Orisa ni on ko pe ki nwon ma
fun o nigbin, o ni, sugbon agbara tie ti o o fi han, o ni nikan ni o
ndun on. O ni, gbogbo ohun yio ku ti on ba ti ni, o ni, on gbodo fi
han iwo Odu. Orisa wi bee. Nigbati Orisa so bee tan, Odu ni nigbati
o ti di pe on wa joko tio ti on pelu re ngbe loju kannaa, o ni, t' o si j
e pe gbogbo nkan ti iwo ba nse ti o o fi kankan pamo fun on. O ni,
gbogbo ohun ti on naa ba maa nse poo on ko ni fi kokan pamo. O
ni, ki o le baa maa ri gbogbo ise ti on o maa se ati gbogbo iwa ti on
o maa hu.O ni, no on se wa joko pelu r e nibi kannaa. Obarisa, o ni,
ko buru. Nigbati Orisa ni ko buru tan nwon jo ngbe. Ti nwon njo
gbe nwon fe bo Eegun. Odu un gbe nkan ti nwon o fi bo Eegun, gbe
e lo s'ika Eegun. O ni, k'Obarisa o kalo. Ha! Obarisa ni eru mba
o kalo.
on. O ni Obarisa
ki tele e. Nigbati Obarisa tele e wo igbo Eegun tan.
Nwon ba bo Eegun. Nigbati won bo Eegun, Odu o mo aso da bori.
Sugbon ko mo bi nwon ti se dun' gun, bi nwon ti se f'ohun ara
Ourn. O kan mo aso da bori, o si le s'adura gegebi enia. Sugbon ko
mo gegebi nwon ti se nf'ohun ara Orun. Nigbati ose'bi ti nwon bo
Eegun tan, Odu si mu aso, o da a bori, o nse adura fun eni jti o gbe
onje wa. Nigbati o nse adura fun un tan, o jade. Nigbati o jade tan
on (ati) Obarisa, o wa di igba ti nwon wole. Ni Obarisa wa lo si'bi
aso. Aso Eegun ki iti l'awon tele tele ri. Orisa l'o fi awon kun un.
Awon ti Eegun maa fi riran un. Aso lasan ni eegun wa nigba naa.
Nigbati obirin fi nse Eegun, aso lasan ni, nwon yio si lu oju r e pe ki
awon maa fi riran diedie. Ko si awon lu lu niwon lu Eegun loju
nigba naa. Sugbon nigba ti Obarisa wa de ibe. Obarisa wa fi awon
kun un, lehin ti nwon de ile tan, l'Obarisa wa tun lo si ika Eegun. O
gbe Eegun, o re oju re, o f'awon si i. Nigbati o f'awon si tan lo ba
da Eegun bori. Nigbati o da aso Eegun bori tan, o mu ore l'owo,
mimu ti o mu ore l'owo, ko da gbere fun Odu, wipe o los' ika Eegun
n'ibi ti o gbe jade. Ni Obarisa ba f'ohun Eegun. O f'ohun Eegun,
nwon ko da ohun re mo mo. Ose adura, nwon ko da ohun re mo
mo. Eni ti o bo Eegun o ni hen! o ni ha! O ni Eegun ti on maa bo
maa gba o. O ni ara Orun l'o w'aiye yii. O si mu ore l'owo. Ore ti o
mu l'owo un, o nfi or eyen
wo'le. O si nf'ohun Eegun. N'ibi ti o gbe nf'ohun Eegun. O tun di
nkan ti nab Odu naa leru. Ha! Ha! Nigbati on nda aso bori on ko mo
iru eleyi wi! Ha! Ha! Tani o ti yara bo sinu aso yii? Ti o si ti yara nfo
iru ohun bayii? Ogbon ni okunrin fi gba agbara. Ati gbogbo ogbon
ti obirin gbon, ogbon ni okunrin fi gba l’owo awon obirin. Ni
Olodumare koko ko ogbon ati agbara eleiye ti obirin. Sugbon
ogbon ati etan ni okunrin fi gba ogbon l'awon obirin. Nigbati Odu ti
ri i pe Eegun yii mu ore l'owo, on naa nsa fun un, o tun di ohun ti
eru nba. Obarisa o gbe Eegun yii kaakiri gbogbo ilu. Odu si ti ri
wipe aso on ni. Nigbati o ri i aso on ni. O ni ta wa ni eleyii? Ko si ri
Obarisa nile. O ni abi Obarisa naa ni? Ni Odu ba duro nile. L'o ba
ran eiye re O ni ki o lo bale e ni ejika. Ni nwon ba jo nlo. Gbogbo
nkan ti Eegun ba ti wi, ni nse ni agbara eiye, ti o bale e ni ejika.
Nigbati gbogbo ohun ti o wi wa nse tan, ti o wa dari de'le. O dari di
ika Egun. O bo'ra sile. O fi or e sile. O mu ewu re wo. O jade. Eleiye
o ti lo si odo eni t'o ni i. Nigbati o wa wole, Odu si ki i. O ni kaabo.
O ni nibo l'o wa lo? Obarisa ni, on lo si ode ni. Odu ni, ko buru. O ni
kaabo. Obarisa si da gbogbo nkan ti o gba bo sile. Nigbati o da a sil
e tan, Odu ni o dara naa. O ni se aso Eegun on naa l'o gbe lo si
ode? Obarisa ni on naa ni. Odu ni nigbati iwo bo sinu Eegun un. O
ni, oye o ju to on gan an ti on maa nse e lo. O ni, gbogbo enia, o ni,
nwon npe Eegun ree, Eegun ree! O ni, nwon nkigbe mo. O ni, nfi
ore wo'le. O ni, o tie niyii. O ni, lati oni lo. O ni, on yoda r e fun
okunrin. O ni, lati ori ti on, o ni, obirin kankan ko gbodo wo nu
Eegun mo. O ni, l at'ori Orisala, o ni, on yoda Eegun fun okunrin. O
ni, sugbon ti on naa nlo ode, o ni, on ni on o maa ni agbara ti maa
lo. Idi re niyii Eegun pelu eleiye nwon fi tun ni irepo. Nibi ti Eegun
ba wa, nibe ni awon eleiye wa. Gbogbo agbara ti Eegun si nlo,
agbara eleiye ni. Ni Odu ba ni on ko gbo do ri ki obirin kankan ko
bo sinu Eegun mo, sugbon bi Eegun o be maa lo ree se alajoko, Ti o
je wipe ti Eegun ba lo sode, ti o maa je niwaju re. Ti yio maa jo ko
Eegun lona. O ni, eyun un nikan ni ki obirin o maa se. O ni obirin ko
tun gbodo wo ika mo. O ni lati oni lo okunrin naa ni k'o maa gbe
Eegun ki o si maa mu Eegun jade. O ni, sugbon gbogbo, ati omode,
ati agba, enikookan ko wa gbodo fi obirin sere, o ni, obirin nl o ni
agbara julo lorile aiye. O ni, obirin si tun ni o bi wa. O ni, gbogbo
enia, obirin ni o bi nwon. O ni, gbogbo ohun ti enia ba nse. Ti ko ba
fiti obirin kun un, o ni, ko le sese. Idi re ni i okunrin ko fi le da
nkankan se laiye, bi ko se pe o l'owo obinrin. Ni nwon ba nkorin. Ni
Obarisa naa ba nkorin. Nigbati o ba di Orun ti nwon o ba se ose. O
ni, gbogbo orin ti nwon o maa ko yii o, lati inu Osa meji. O ni, ki
nwon o maa fi iba fun obirin, o ni, ti nwon ba ti nfi iba fun obirin,
ile aiye yio maa toro. Ni nwon ba nkorin bayii wi pe;
"E kunle o, e kunle f'obirin o. E obirin l'o bi wa. k'awa
to d'enia. Ogbon aiye t'obirin ni, e kunle
f’obirin o. E obirin l'o bi wa o, k'awa to
d'enia."

Osa Meji is rich, powerful cosmic scream. Ringing bells arrive from the
vaults of Heaven. ifa was consulted for Odu on the day Odu was making
the journey from Heaven to Earth in the company of Ogun and Obarisa.
Odu was the only women among them. She asked Olodumare what would
happen when we arrive in the world? Olodumare said the world would be
good. He said everything they will want to accomplish would be done
because he will give them the power. It will be good. (This is a reference to
the Ifa belief that life is designed to work and the people on earth are born
with the potential for a good life)
Ogun walked in front. When Ogun walked in front Obarisa followed and
behind Obarisa came Odu. She asked Olodumare about the world. She said
Ogun has the power to fight. He has the gun he has the weapons
necessary for victory. She said Obarisa has power, the power of Obarisa
makes anything he wants manifest. She said she is the only woman among
them and wanted to know her power.
Olodumare said for all of time you will be called Mother. He said you were
the only one who traveled to Earth and returned to Heaven. Only the
women among them returned. He said you will up hold the world
Olodumare will give you that power. He said I will give you the power in
the form of a bird. Olodumare said it is good. (Women have the ability to
communicate directly with the Immortals through their ability to use the
bird to transcend the boundaries of time and space)
Olodumare asked Odu if she knew how to use the bird in the calabash. He
said you will know how to use it. Odu received the bird from Olodumare
and received the power to use it.
Odu departed as she was leaving Olodumare asked her to return. He said
come back. He said you Odu when you arrive on earth how are you going
to use the power of the bird, the power I have given you?
Odu said she would fight with the people who would not listen. She said
those who do not listen to the will of Olodumare she will fight with them.
She said those who would ask for wealth she would give it to them. She
said those who wanted children she would give them children. She said if
someone receives wealth and become impertinent she will take it away.
She said if someone gives birth to a child and they become impertinent she
will take it away. She said anything she did for a person if they became
impertinent she would take it away.
Olodumare said this is good but you must use this power with calm and for
the good.
If you use it for bad things and cause violence, I will reclaim this power. All
the men who follow you, I have made you their mother, anything they wish
to do they must speak to you first.
It is from this very ancient time that Olodumare has given the power to
woman because it was she who received the power of Odu. He gave
women the power of the word. (The power of the word given to women is
based on the relationship between children and their mothers who prior to
puberty are dependant on their mothers for survival. Odu means womb and
Odu refers to any opening between Heaven and Earth or the visible and the
invisible realms of existence. The womb is such an opening because it
allows for the movement of the human soul between the land of the
ancestors and the land of the living through the process of reincarnation.)

Man alone is unable to do anything. Odu arrived in the world. When they all
gathered in the world they saw the forest of the dead and it was woman
who entered the forest. It was the forest of Oro that woman entered.
During this time there was no prohibition against woman entering the
forest of Oro. At this time women worshiped all the Orisa. They had full
knowledge of all the inner mysteries.
Woman acted in disgrace and Odu consulted Ifa. The elders said Odu you
must act in calm you must have patience, you must not be imprudent. Odu
said why? They said because of the power that Olodumare has given you,
in the that the people will not know the reason it has been given to you.
Odu said she does not know the reason it was given to her. She said she
alone was called before Olodumare. She received the power from
Olodumare after the others arrived on earth. They said Odu must make
sacrifice. She said she would not make ebo because the ebo was already
made. The offering for woman to receive power was made in the presence
of Olodumare. They said she must not become overconfident in joy because
she is capable of using these powers for a very long time. The world will
not be able to destroy that which she has in her hands. The world will not
know the root of her power. Odu refused to make the sacrifice. (At some
point in the history of Yoruba culture the power of women was abused
through arrogance.)
Odu departed without making ebo. She brought the cloth of Egun outside.
She brought Oro outside. Obarisa came and said it is the one to whom
Olodumare confided, the energetic woman has come to take the world, to
take the inner sanctum of Egun and the inner sanctum of Oro and the
shrines of all the Orisa. Obarisa would not dare to enter any of these
places.
Obarisa consulted Ifa. It was Orunmila who cast Ifa for Obarisa. Orunmila
said the message from Olodumare is this you will take the world in your
hands. The world will not be spoiled. No one person will take the world in
their hands. (This speaks of a gender conflict in the history of Yoruba
culture over the question of who would be the keepers of certain mysteries,
men or women. This issue has shifted throughout history and continues to
shift into modern times)
How then will Obarisa be victorious. He consulted Ifa and was told to make
ebo. Ifa said he must be patient. He must sacrifice snails, a
whip-like stick, and cowries. Obarisa made the ebo. When Obarisa made
the ebo Orunmila consulted Ifa. Orunmila said that the world would belong
to Obarisa, but you must have patience. He said worship will become
yours. He said that which carries the power of woman will be exaggerated.
When it is over done she will become your servant. Obarisa understood and
said he would have patience. (Ifa is based on the notion of a balance of
power between male and female principles. At times this balance is
disrupted by an over emphasis on one side or the other as social situations
cause tension and an ebb and flow in the balance of power)

All of the customs, those that are good and those that are bad, brought to
earth by Odu with the power given to her by Olodumare include the taboo
against looking at her material form. If the taboo is violated she will make
the person blind. If she says the gaze of someone is evil, if she says a
person is going to have a headache, they will have a headache, if she says
they will have stomach pain, they will have stomach pain. All things said by
Odu will come to pass.
When the time came Odu said Obarisa we have come to earth together.
She said come they had come to the same place. She said if we are in the
same place she would allow Obarisa see anything she wanted to do. (This
is a reference to a historical time when men learned awo from women)

She said because Obarisa and Ogun fell from the sky together they chose
Ogun to be a warrior. Those who wanted to make war would not be
victorious against Ogun.
She and Obarisa needed to live together in one place. At the place where
they came together they must stay. The snail offered by Obarisa was used
to praise his head at the place where he lived. The liquid from the snail was
used to drink. Obarisa did not want to drink the water from the snail. Odu
drank the water from the snail and her stomach became calm. She told
Obarisa that because of him she had discovered something delicious to
eat. She said the snail water is sweet and the snail itself is sweet. When
she finished eating she said it was good. She said no one has ever given
me anything as good to eat as a snail. She said a snail is what one must
give me to eat. (Snail is a traditional offering to the Odu pot) She said the
same snail that is given to you must be given to me. (This verse suggests
that men and women learned from each other)

Obarisa said he would give her snails. He said the power you do not give
me bothers me. He asked her to show him the things she possessed. She
said when he comes to live with her in one place he must not hide anything
from her. She said she would not hide anything from him. She said he will
see all of her works and procedures. She said we will live in one place.
Obarisa said this was not bad.
Odu brought the things needed to worship Egun into the inner sanctum of
Egun. She said Obarisa should follow. He said he was
afraid. She said follow her and he followed her. When Obarisa followed her
he entered the forest of Egun. They worshipped Egun together. But she did
not show him how to make the sound of Egun. (Meaning how to go into
possession) She did not know how to make the voice of Egun. She did
know how to speak with the Immortals in Heaven. When they worshipped
Egun Odu took the cloth she covered herself and gave thanks for her
nourishment. When she finished her propitiations she left. The time had
come for her and Obarisa to go to their dwelling place. Obarisa went to the
place of the cloth. The cloth of Egun did not have cloth streamers. He
added the streamers. The streamers allowed Egun to see. When women
made Egun the cloth was simple and the made the face in a way that did
not allow Egun to see. When Obarisa arrived he added the streamers.
Before they reached their home Obarisa went to the rear court of Egun. He
took the cloth of Egun and cut the face opening and placed streamers in
the opening. When this was done he covered himself with the cloth. He
took a whip into his hands but he did not say goodbye to Odu. He said he
was going to the rear court of Egun, the place where Egun came out.
Obarisa spoke with the voice of Egun and they did not recognize his voice.
He said his prayers and Egun said Hen. He said Ha. One who wished to
praise Egun says Hen and he said Ha. He said the Egun he praises is
infallible. He said when he came from Heaven to Earth one of the people
from Heaven came to earth with him. He took the whip and dragged it on
the ground. At his home he spoke with the voice of Egun and Odu became
frightened. When she brought the cloth she did not know this way of
speaking She asked who has entered this cloth, who speaks to quickly and
with such a voice? With insight men take power. (Egun mediums were
originally women and at some point men took over the Egun dance)

Olodumare first gave the wisdom to women and he gave the power of the
birds to women. When Odu saw that Egun had a whip in hand she ran
away. Obarisa carried the Egun and entered the town. Odu saw the cloth
was her own. She asked is that Obarisa? She remained in her house and
sent her bird on a mission. She said the wing must rest on the shoulder of
Egun. They must go together. Everything that egun says will be activated
by the power of the bird perched on his shoulder. When everything he says
has become manifest he will return to the rear court of Egun. (The power of
the male Egun society is supported by the power of the women’s society)

Obarisa undressed on the ground. He placed his whip on the ground. He


dressed himself. He left. The bird went to its owner. When Obarisa came
home he was greeted by Odu. She said welcome. She said where did you
come from? Obarisa said he came from outside. Odu said that is good you
are welcome. (It is taboo to know the identity of Egun mediums) Obarisa
dumped all of his things on the ground and Odu said this was good. She
said it is the Egun cloth that you have taken outside. Obarisa said yes. Odu
said it is good. She said you have shown me
what I must do. She said people behold Egun. She dragged the whip over
the ground and said the honor is for you. She said today I will leave. She
said I concede Egun to man. She said because of me no woman will every
dare to enter into the Egun cloth she said she has given the Egun to men.
She said he must go outside with Egun because she has the power that
Egun utilizes. She said Egun is compatible with the birds. At the place
where Egun manifests, there also the birds appear. All the power used by
Egun comes from the birds. Odu said no woman will ever enter the Egun
cloth, but she will be able to dance, to meet Egun and dance in front of
Egun if Egun is outside. She said Egun departs today and it is man who will
guide Egun. (To the uninitiated it would appear that Egun worship is male
dominated. This verse is saying that Egun is supported by the power of
women.) She said all things the people wish to do are aided by women.
That is why men are unable to do anything on Earth, if the do not obtain
the hand of woman.

They chanted, on the fifth day they celebrated the week. They said all the
incantations they would chant would come from the holy Odu of Ifa called
Osa Meji. (The power of women in Osa Meji is the gateway to the land of
the ancestors) They said they will praise the women, they said if they
praise the women the Earth will be tranquil. They chanted:

Prostrate, prostrate for the women.


Woman has placed you in the World, thus you are
humanity.
Woman is the intelligence of the Earth,
prostrate for woman.
Woman has placed you in the World, thus you
are humanity.

IIII
I
I
I
I
I
I
ogbigbi l'oko. Ijekuje adan ni'fi t'enu po, ni f'enu su. Awon l'o d'ifa
fun Osala Oseremagbo. Nijo ti nlo ree pon omi eleiye l'odo. Awon
l'o d'ifa fun eleiye. Nijo ti nwon ni ki nwon ma j'owu mo. Nigbati o
ya nu un Orisa l'o gbin owu, l'o ba awon eleiye, nwon nyo owu naa
je. l'o ba se nwon l'o fin pe ki nwon ma yo owu naa je mo. Awon o
ni ji nkan ara awon mo. Nigbati awon wa l'aiye, awon obirin nwon o
ri nkankan yan lodo Olodumare. Nigbati nwon yan iseda aiye tan,
awon obinrin bere wi pe, kini agbara ti awon ni? Olodumare ni
awon okunrin ti yan gbogbo agbara tan. Ko si ipa kan mo. Nigbati
nwon de'le aiye, ni awon okunrin ba nyan awon obirin je, nwon nlo
nwon ni iloyeye, nwon n se won bi o tito. Nwon ba wa to
Olodumare lo, pe iya ni nwon nfi je awon nile aiye, awon o ni ipin
kankan, Olodumare ni on o fun yin ni agbara kan, ti o koja gbogbo
eyii, ati agbara nwon, ati ologun nwon. L'o ba gbe ase yii le nwon
lowo. Pe ni awon aje lati maa lo fun gbogbo ona. Nigbati nwon o
de'le aiye nu un ko si odo. Gbogbo awon t'o di odo wonyi ko ti da
odo nigbanaa. Omi akan ni agodo. Omi kiribiti bi kanga. Bi kanga
ni omi ti nwon maa ri lo nigbanaa. Awon Iyáàmi si wa ni odo kan.
Nwon pe eni Olontoki, omi yii kii gbe nigba kookan, nwon maa toju
re. Ori sa si ni yii; Omi tuntun ni fi maa se ona enia ti i maa da.
Nitoripe on maa se eda enia, l'Orisa ba nlo ree ji omi won pon.
Nigbati nwon bere si re pe nji pon, nwon ba so omi. Nigbati nwon
kamo be niwon ba ba Orisa nibe. Nigbati nwon ba Orisa nibe, nwon
ni, iwo Ori sa, nwon ni nle o. Orisa ni o o. Nwon ni ase'wo l'o mo
nji omi awon pon nijoojumo bayii? Niwon ba bere si le Orisa lo.
Nwon le titi de'le Eegun. Eegun ni ki nwon joo e si, ki nwon o fiji
on. Nwon ni t'o ba le gba a iwo Eegun. Nwon ni gbogbo ago re
l'awon o he mi niyen. Nwon ni gbogbo agbara r e l'awon o he mi.
Eegun yara ti i jade. Niwon ba nle e, o de'le Ogun. Ogun ni ki won o
jo esi fun on ba. Nwon ni, gbogbo owo re l'awon o he mi. Irinse re
o he mi, gbogbo
gbogbo ise re l'awon o he mi . Ni Ogun ba yara ti i jade. Niwon ba
emu l'awon
nsa lo. Osa lo si'le Orunmila. Ni nwon ni iwo Ifa, nwon ni t'o ba le gba a,
gbogbo ikin re, a he mi, nwon ni gbogbo Opele re, a he mi, o ni, ko buru. O
ni, ki nwon o maa wole. L'Orunmila ba mu awo ekuru merindilogun, l'o ba
gbe e fun nwon. L'o ba mu ori sirisi eje. Eje ewure, eje adie, eje agutan.
L'o ba pa gbogbo ori siriri eje po. Eje erinla, l'o ba gbe e fun nwon. O ni ki
nwon o maa mu. Beni bi nwon ba si ti se wahala pupo bi nwon o ba mu
omi, eje ni awon mu, ni tiwon l'o ba gbe fun nwon, ni nwon ba mu. Ni
nwon ni Orunmila t'o se awon ni alejo to bayii, awon fiji o l' oto. Sugbon
nkan t'awon o ba gba, awon o maa wa bi o l'eere. Orunmila ni bi elmiran
se eniwa se, bi elehin se, obogbo ohun ti e ba gba l’owo re. O ni ki e maa
OSANi
wa bi on, on o si maa gba a fun yin. MEJI
Orisa wa f'okan bal e tan. L'o ni,
iwo Orunmila, ose on loore pupo. Kini on Against
(Iyáàmi's Anger ba yara Osala )
fun o bayii o? Nkan tie po
l owo on t'on mu de hin, afi ada ti on mu de ha hin. L'o ba mu ada. L'o ba fi
leOOrunmila
gbe'di fun yinNi
l’owo. o.ada
O gbe'di
ti fun yin o. O gbe'di fun yin o lemeta.
Idunkundun oyo ni nwon fi iso'yo ni'gi. Ifekufo ogbigbi ni nwon fi
ta
awon babalwo npe ni adasa. Ti nwon maa lo fun odo Ifa lati fi se iroke.
Niwon fi npe e ada ni adasa. L'Orunmila ba bere si lu ada yii n'idi Ifa. Ni
Orunmila nba ngbo gbogbo ohun ti o nwi. "Nse ada Orisa ni, ada Orisa ni,
ada owo mi o, ada Orisa ni."

He holds himself upright for you. He holds himself upright for you. He holds
himself upright for you. Wicked are the Oyo that they are beating with a
stick. The evil word ogbidgbi that they are beating with a stone. Bad food,
the bat vomits through the mouth excretes through the mouth. Ifa was
consulted by them for Osala Oseremagbo on the day that he was going to
draw water from the river of the birds. They were the ones who consulted
Ifa for the birds on the day whey they ceased to eat the cotton of Orisa.
When the time came for Orisa to plant his cotton, he encountered the birds
who pulled up his cotton and ate it. (The reference to cotton is a reference
to the elevation of consciousness) He warned them to stop pulling his
cotton and eating it. They did not steal anything else when they were
coming to Earth. The women had not received anything from Olodumare.

The women asked Olodumare what is our power. Olodumare said the men
have taken all the power. There was no more power. When they were
arriving on Earth, the men were duping the women. They treated them
without seriousness, the did not speak the truth to them, they went before
Olodumae, to speak of their suffering nothing was being shared with them.
Olodumare said he would help them. He would give them power that would
be beyond that of men and beyond the power of their medicine. They
would carry this power within themselves in their hands.

The birds utilize every means when they arrived on Earth, there were no
rivers, and the water hole was the living space of crabs. They used well
water and the Iyaamis had a river at this time. They called it Olontoki the
water never went dry. They were taking care of it. Orisa was in this
situation. He created the people with fresh water. Because he created
people, Orisa went to take from their water. When the Iyaamis noticed their
water was being taken they began to watch the river. As the were watching
the water, the encountered Orisa. When they encountered Orisa they said
Greetings to you Orisa. Orisa returned the greeting. The Iyaami said is it
you who has been taking our water all these days? The Iyaami started to
chase Orisa over a great distance. They chased them to the house of Egun.
Egun said spare them, pardon them, and take them. They said all of your
Egun cloths we can take them and swallow them. They said all of your
power we will drink it Egun quickly pushed Orisa outside and Orisa was able
to escape. Orisa ran to Ogun. Ogun said spare him. They said your wealth
we are going to take it and eat it. All of your iron implements your pincers;
we will take them and eat them. All of your work we will take it and swallow
it. Ogun quickly pushed Orisa away. The escaped and Orisa ran to the
house of Orunmila. Orisa said Orunmila we will take all of your palm nuts
and swallow them. Orunmila said come into my house. Orunmila offered
them sixteen plates of cooked beans and he made a ebo with the blood of a
goat, a chicken and a sheep them with the blood of bull. He gave it to them
to drink and said blood was the true drink of Orisa. They said Orunmila has
given them a positive reception and he has truly pardoned him. But all
things they would wish to have, they would come to get them from him.
Orunmila said if another must offer, if another person must offer all the
things that you receive he said demand them for Orunmila. Orisa went
away with a calm heart. The Orisa thanked Orunmila and ask him what he
needed. Orisa gave the cutlass in his hand to Orunmila. Orunmila used his
cutlass at the feet of Ifa the cutlass is in hand belonged to Orisa. (There is
some indication in various Odu that Ifa came to Yoruba culture after the
worship of Iyaami, Egun and Orisa was established. Ifa served the function
of integrating and balancing the various societies that made up the
foundation of

Yoruba spiritual tradition.)

IIII
IIIII
babalawo re. O nlo ree pe, "Bi a ba ko ni l'ogbon, ogbon l'eni
igbon, bi a ba ko ni l'ago, ago l'eni go." Awo ile Orunmila l'o
d'ifa fun Orunmila ni' jo ti yio gbe Odu ni'yawo. Orunmila ni yii,
ni yio gbe Odu ni'yawo. Awon babalawo Orunmila, nwon ni
he! Nwon ni Odu ti ofe gbe ni'yawo yii o, nwon ni, agbara kan
wa l'owo re. Nwon ni, agbara naa ni ki Orunmila o rubo sile
dee, nitori gbogbo awon enia re. Nwon ni ki o ma ba a fi
agbara naa pa aje, nitori agbara ti obirin ohun ni, o ju ti
Orunmila lo o. Nwon ni ki Orunmila o yara rubo'le. Nwon ni,
kini o ru sile dee. Nwon ni, k'Orunmila o ni okete. Nwon ni, ki
o si ni eku. Nwon ni, ki o si ni eja. Jegbaaj o, Orunmila ru u.
Nigbati Orunmila rubo tan, nwon se' fa fun Orunmila.
Orunmila gbe e s'ode. Dide ti Odu o de, o ba etutu n'ita. Ha!
tani o wa se etutu yii sile? Ha! Esu ni Orunmila naa l'ose etutu
naa sil e, nitoripe ofefe o, iwo Odu. Odu ni ko buru. Gbogbo
awon ti Odu ki l’ehin ni awon aburu. O ni ki gbogbo nwon maa
jeun. Odu naa, o si igba Aragamago eiye re sile. O ni ki o maa
jeun. Odu wole. Nigbati Odu wole tan, ni Odu ba ke si
Orunmila. O ni, iwo Orunmila. O ni, on de o. O ni, agbara on
po o, o ni, sugbon on ko ni jeki won ba o ja. O ni, on ko ni
ba'wo Orunmila ja. O ni, IRETE afi eniti OGBE
o ba be on l'owe si wipe ki on
(How Odu Became
o ba o baja, o ni, ni on o maa baja, nitori Wife of Orunmila
Odu ni, nwon) ko fi fi
ya je Orunmila. Nitori bi nwon ba fi ya je Orunmila, Odu yio fi
Ki' wo tree'gbe.
agbara K'emi
at agbara eiye te'gbe.
re yio fiGbogbo'wa
ba oluware l'a ja. jo nte'gbe.
Nigbati Odu
A d'ifa fun Odu awe sakun ni. Nwon
so bee fun Orunmila tan, Orunmila ni, ko buru. Nwon si dijo ni Odu awe sakun
ni
mba ti bo.
nti Nigbati
Orun bo w'aiye.
o ya, Odu ni, Nigbati yio maaobo
iwo Orunmila, ni,s'aiye,
yara mo
nwon
ewo onni iwo Odu, lilo l'o nlo yii o. Olodumare, o fun un
l'eiye. Osi gbe eiye yii wa s'ode isalaiye. Aragamago
l'oruko
o. O ni on, ti Olodumare
o fe ki awon obirinfun eiye yioku,yii.kiAragamago
nwon o ma wo l'oruko ti
on l'oju.
eiye Odu
O ni, k'o bayii
onnje.
so fun O ni iwo Odu,
gbogbo awonoobirinni gbogbo
yioku, ise t'o ha
ki nwon o ma
nran an ni yio maa je. O ni t'o ba ti nlo nibi
wo on l'l oju. O ni, eyii ti o ba ti wo on l'loju, yio ri'ja on. O ni, yiowu t'o
o
onpe
ba k'o
ran
ko se
fean, buruku,
ni yio maa
ki enikankan o ni
o wobije.
oon
pe k'ose
O l'oju
ni bio. rere, o ni gbogbo
Orunmila ohunO
ni, ko buru.
yiowu ti o ba ni
si pe gbogbo k'ose,
awon ni yio
obirin re.maa
O kilose. funNi won.
Odu ba Awongbeobirin
eiye naa
wa s'ode aiye.
Orunmila, nwonOdu ko wo si je eniti ti
o l'oju. wipe
Odu nso kifun
opolopo
Orunmila eniape,ko omaa
ni,
ri on, o ni oju eni ti Odu maa nfe ki o ri
on wa ba o di eru re si rere ni. O ni, on wa ba o tun gbogbo on, bi ota Odu ri Odu,
yio
nkan f oo
rese l'oju, yioni,fi gbogbo
ni. O agbara yii, nkanyiorefoo
ti ol'oju.
ba siBi feota
baje,re ki
miran
on oba
si
maatuntunri igba
un se.eiye
O niyiitinaa,
o baeiye Aragamago
mo ewo on, O ni,yiigbogbo
naa ni nkan
yio fi foo
re
l'oju. O wa nl o eiye yii. O wa lo o ti ti ti ti o
poo pata ni yio maa dara. Eyii to o ba si fe baje, on ko ni je ki de'le Orunmila.
Orunmila
nkankan oo wa pe awon
baje. Bi oso fe ba aje, o ni, on ko ni je, ti on gan naa ko ba si ti
ba a je. O ni, aje kookan ko le ba nikan Orunmila je. O ni, ti
Orunmila ko ba ti fi on sere. O ni, ti Orunmila ko si je ki awon
obirin re yioku ko fi on sere. O ni, on ko ni ba Orunmila ja. On
ko si ni ba awon enia re ja. O ni, ki Orunmila si maa mo
gbogbo ise ti o ba fe maa ran on. O ni, ti o ba ran on nise, ti
enikan ba fi iya je e nibi kan, ti o ba fe ran on si i, on oje e.
Agbara eiye re, ki enikan ba ti fi iya je Orunmila, Bi o yin in,
lekanna, Odu nlo ja nibe nu un. l'Orunmila wa ni hen! Iwo Odu
yii. On mo o ni pataki. On si mo pe iwo l'o ju gbogbo awon
obirin lo l'aiye. On ko si ni fi o sera lailai. Gbogbo omo on ti o
ba si ti je babalawo naa, ni on si maa kil o fun pe, nwon ko
gbodo fi o sere lailai, nitori Odu ni agbara babalaw o naa, o ni,
bi babalawo ba ti n'ifa, ki o si maa l'Odu. O ni, ase ti Odu naa
si fun on wipe, gbogbo awon obirin ti on ba l'odo on ko gbodo
gba obirin laaye. Lati ijo naa, gbogbo babalawo poo pata, ko
si eni ti ko l'Odu, ko si. Eni ti ko ba ti i l'Odu iyen ko ti i te'fa
nu un. Nijo ti o ba si ti l' Odu, nijo naa l'o di eniti Odu ko ni jeki
iya o je.

You walk over the bush, I walk over the bush, and we both walk over the
bush together were the Babalawo who cast Ifa for Odu on the day Odu
made the journey from Heaven to Earth. (In Odu Ifa the name of the
diviner is a key to understanding the solution to a particular problem. In
this verse the name of the diviner is you walk over the bush, I walk over the
bush, we walk over the bush together. In Yoruba the word bush is a
reference to the forest outside of a village. Walking into the bush means
leaving the comforts of the home and the village to travel into the natural
environment. In Yoruba culture you go into the bush to gather herbs, to
hunt, to make a clearing to start a farm and countless other tasks related
to survival. The inference here is that we approach the issues of survival
individually and we approach the issues of survival collectively. Nigeria has
the highest population density of any region on the continent of Africa. The
steady growth in population is, I believe, a result of the effective
distribution of labor in the rural areas making it possible to maximize
limited natural resources. The name of the diviner is telling us that this
verse of Odu Ifa is a revelation of the mystery of working together.)

Whenever she will arrive on Earth, the Babalawo said Odu this is your
beginning. Olodumare gave her a bird. She took the bird on her journey to
Earth. (Dudu in Yoruba is the word black. In liturgical
Yoruba black refers to both a range of dark colors and it refers to those
mysteries that remain hidden, unseen and unknowable through common
mundane experience. All awo (mystery or secret) can also be described as
dudu. The word Odu takes the root of dudu, which is du and adds the prefix
O. In liturgical Yoruba the letter O is often used as a reference to the spirit
of a thing. The word Odu could be translated to mean the spirit of the
primal mystery. In more poetic language the word Odu could be translated
to mean the Womb of Creation. Ifa teaches that learning, growth and
spiritual development comes as a result of an increase in the understanding
of awo, or more correctly through the revelation of Odu. That is why the
places of initiation are called igbodu from the elision igbo odu meaning the
womb of the sacred forest. When the verse speaks of Odu coming to earth
it is speaking of the manifestation of primal principles in the Earth itself. For
example when the Earth was still in a gas state there was no manifestation
of the Odu that creates land. Odu came to earth to form earth, air, fire and
water. Each of these manifestations of Odu can be described as the journey
of Odu from Heaven to Earth. The verse goes on to say that when Odu
made the journey from Heaven to Earth, Olodumare (The Creator) gave her
a bird. This does not mean a woman holding a bird initiated the genesis of
earth, air, fire and water. Ifa teaches that everything in Creation has Ori or
consciousness. Odu coming from Heaven to Earth describes various forces
in nature emerging throughout the process of evolution. In Nature there are
two forms of ase or spiritual, expansive ase and contractive ase. Ase that is
expansive is described as masculine and ase that is contractive is described
as feminine. It is the polarity between dynamics and form and not the
polarity between men and women in the anthropomorphic sense of the
words. In this Odu the bird symbolizes communication between ori and
other higher, more evolved or we could primal forms of consciousness. In
particular the bird symbolizes the ability of Odu to communicate directly
with Olodumare. To say Odu carries a bird is to affirm the notion that
natural phenomena has consciousness’ and that these various forms of
consciousness are able to communicate to one another. This is the basis
for what is known in the Western World as the Gaia theory of Nature. The
Gaia theory is based on the idea that the Earth is a conscious living being
and that various natural phenomena throughout the world are link to Gaia
as the nurturing mother of this particular planet. The bird is the symbol for
the ability of inanimate objects to communicate to one another. It is also
used as the symbol for the ability of human to communicate with spirit
using the medium of astral travel or out of body experience. In Ifa spiritual
practice birds represent the ability to communicate with spirit and for this
reason birds are found on the crown of the Oba, on the staff of many Orisa
and on the Osun used to protect the ori. The ori is protected as a
consequence of its ability to communicate with spirit, which includes the
expectation of being warned of potential danger in
any give situation. To say Olodumare gave Odu a bird prior to her journey
to Earth is a comment on the fundamental structure of reality.)
Aragamago is the name Olodumare gave to the bird. Aragamago is the
name of the bird belonging to Odu. (Aragamago is a spirit bird associated
with the mysteries of Iyaami Osoranga. Odu is a force of nature and it is a
pot associated with Ifa initiation. In this verse we have the inference that
the worship of Ifa is dependant on Odu and Odu is empowered by
Aragamago and Aragamago is a symbolic reference to the mysteries of
women’s power preserved by the secret society called Iyaami Osoranga.
This then takes us back to the name of the diviner, which is the key to the
meaning of the Odu, and the name of the diviner tells us this Odu is about
learning how to work together.)
Olodumare told Odu that anything she wished to accomplish would be done
if you send the bird to do it. Olodumare said, anyplace you want to send
this bird, it will go there. (Here the verse is affirming the belief that
effective prayer requires ase or spiritual power. The verse is identifying
astral travel as an effective source of spiritual power. Astral travel is the
ability to disassociate the ori or consciousness from the physical body
allowing consciousness to view hidden dimensions of reality.)

Olodumare said if you want it to do bad things it will do bad things, if you
want it to do good things it would do good things. Aragamago was the bird
brought to Earth by Odu. (Spiritual power in its primal manifestation is
morally and ethically neutral. For example fire may be used to cook a meal
or burn down an enemies house. The moral effect of these two uses of fire
is based on value judgments made by human consciousness. In both
examples the nature and function of fire itself remains the same. This verse
is not advocating the use of spiritual power to do bad things; the verse is
describing the natural phenomena, as it exists in its primal form.)

Odu said no other person will be able to look upon it, she said it must not
be looked upon. If any enemy of Odu looks upon it, she will shatter his
eyes; the power of the bird will make him blind. (In Ifa spiritual practice
initiation is used to unlock the latent potential of ori or consciousness.
When a person is initiated they receive a power object, usually a pot that
symbolize their personal elevation. After initiation the pot becomes a
source of personal renewal. Part of Ifa spiritual discipline to protect the pot
from contamination by those who have not been initiated. The verse is
saying that the spiritual power used to protect the pot is associated with
the power of the Aragamaga bird and the secrets of women’s spiritual
power.)
Odu used this power to gain access to the house of Orunmila. (This I
believe is a key point in understanding Irete – Ogbe. Here the verse is
saying Odu initiated the association with Orunmila. It was Odu that wanted
to align herself with Orunmila.)
Orunmila consulted his Babalawo who consulted Ifa. Orunmila was told, “If
we teach a person to be intelligent, that person will be intelligent, if we
teach a person to be stupid, that person will be stupid. Ifa told Orunmila to
take Odu as his wife. The Babalawo said a power is in the hands of Odu.
They said because of this power Orunmila must make an offering to the
Earth. They said the offering must be made in for the welfare of all people.
The said the offering must be made so Odu will not kill people, and so Odu
will not eat people because the power of Odu is greater than the power of
Orunmila. They said Orunmila must quickly make ebo. The Babalawo gave
him the ingredients for the ebo. (In the previous section of the verse the
point is made that the power of Odu is morally neutral from the point of
view of human judgment. This section of the verse is saying that Odu
comes in alignment with Orunmila so that the power of Odu will be used for
the good of the people. One of the primary responsibilities of those who are
initiated into the mysteries of Orunmila is to provide communal guidance
through the study and use of Ifa divination. Morally judgments are based on
weighing the needs of the individual against the needs of the collective. If
all decisions were made based on personal needs there would be little if
any communal harmony. Odu aligns herself with Orunmila to insure
harmony in nature and harmony in the world of humans. The verse is also
saying that if you teach a person to be wise they will use spiritual power in
a positive way. If you teach a person to be stupid they will use spiritual
power in a thoughtless and potential destructive way. The implication here
is that spiritual power is given in conjunction with ethical guidance and
development of good character.)

Orunmila made the offering. On the day Odu arrived at Orunmila’s home
she found the offering outside the door. Odu asked who has made this
offering to the Earth? Esu said it was Orunmila who made the offering
because he wants to marry you. Odu took the offering and fed the bird
Aragamaga. (Here we have the relationship between Odu, representing raw
spiritual power, and Orunmila, representing social order and the
development of good character, being facilitated by Esu. This primal
relationship is symbolized in Ifa initiations when offerings are made to
Iyaami and it is symbolized when portions of ebo (personal offerings) are
giving to Iyaami. This represents a primal covenant between divergent
forces in nature and this covenant is reaffirmed during initiation and when
making offerings prescribed by Ifa divination.)
Odu entered the house of Orunmila and called to him. Odu said Orunmila I
have arrived. Odu said I have many powers. Odu said she did not want to
fight with Orunmila. Odu said if someone asked for her to help them fight
Orunmila she would not help. Odu said she did not want Orunmila to suffer
in anyway. Odu said she would fight anyone who wanted to make Orunmila
suffer. (On a social level this verses is affirming a commitment by the
women’s secret societies to support the
public work done by Orunmila. It is an affirmation of acceptance of the
principles of good character advocated by Orunmila and an a commitment
to preserve and protect Ifa as the fundamental principle for social
organization.)
Orunmila said, not bad. (Orunmila is acknowledging appreciation for this
support.)
Together Orunmila and Odu went into the world. Odu said I will teach you
my taboo. Odu said you must not let your other wives see my face. Odu
said she would fight whoever looked at her face. Orunmila said he would
honor her taboo. (There are different variations on this verse and there is
widespread debate on the nature and meaning of this taboo. Here we see
the taboo against letting women see Odu is not directed against all women,
it is directed against women other than Odu. Some of the debate on this
topic advocates the notion that only men can look inside the Odu pot and
because only men can look the pot this taboo somehow makes men more
powerful than women, or more spiritually developed; any number of similar
variations. The purpose of looking into a pot is to receive the ase or
spiritual power of that pot and to allow the ase of the pot to transform the
ori or consciousness of the person who is blessed to view the ase. If Odu
represents primal feminine spiritual power than men who look into the pot
during initiation do so as a way of expanding their own consciousness to
include an experience of the feminine perspective. If a woman looked into
the pot it would only serve to show her something that she already has,
there would be no transformation. Nothing suggests, implies or infers
anything at all about the relative worth of men or women. It is simply a
reaffirmation of the message implied by the name of the diviners
suggestion a model for cooperative effort.)

Odu told Orunmila she would transform his burdens into good fortune. Odu
said she would heal all things. Odu said she would change anything that
went wrong and make it right. (This verse is simply saying Orunmila who
has access to the tools for divination and therefore the knowledge of how
to fix a problem must still rely on Odu for the spiritual power to implement
that knowledge.)
Odu told Orunmila if he honored her taboo she would makes things good in
the world. (Honoring the taboo means both not letting the initiated look into
the Odu pot and insuring that men integrate the feminine perspective into
their own ori. The feminine perspective is not so much a gender issue as it
is a symbolic reference to the need for Ifa priests to embrace the qualities
of empathy, compassion and the unconditional love of a mother to a child.
These qualities are needed to insure that the power of Odu, the power of
the primal female ase, is used in a positive way that elevates the entire
community and not just the needs of a single person.)

Odu told Orunmila that no one could disturb them. If oso wanted to
destroy them he would be destroyed.
Odu told Orunmila if Aje wanted to destroy them, she would be destroyed.
(Oso is a reference to the power of male ancestral societies and Aje is a
reference to the power of female ancestral societies. These powers are
used to protect family lineages within any given community and family
lineages can and do develop conflicts that do not necessarily contribute to
the harmony of the entire community. Giving Ifa a position of authority in
a community requires protection from both personal and collective efforts
to influence that authority in negative ways. The verse is saying Odu has
that power.)
Odu told Orunmila that he should never make fun of her. Odu said if he did
not make fun of her all of her work would be good and she would never
fight with Orunmila. (Not making fun of Odu means respecting women and
women’s power. The verse is saying that if Orunmila and by inference Ifa
initiates abuse, denigrate or disrespect women in any way they will loose
access to the ase and protection that comes from Odu.)

Odu told Orunmila if he knew what he wanted to send her to get it and it
would be his.
Odu said if Orunmila sent a message for someone to suffer, that person
would suffer.
Odu said if someone wanted to harm Orunmila even if only slight, she
would go to war against that person.
Orunmila said I know you are important. Orunmila said you are stronger
than all other women in the world.
powernever
Orunmila said he would of thebe
Babalawo.
displeased with Odu. Orunmila said none
Orunmila said
of his children would ever make funif a of
Babalawo possesses
her because Odu isIfa
thehe
would also possess Odu.

II
I

IIII

II
I

IIII

OSE'YEKU
o wa ya, Odu wa dagba dagba. O di wi pe ti nwon ba mbi Odu leere
oro, de ibi ti o dagba de. Odu ko mo nkankan mo. Ninu ki o maa gbo
ohun oro miran ti nwon ba so fun un. Ninu ko si maa gbo oro miran ti
nwon ba so fun un. Nigbati o wa ya ni Odu wa pe gbogbo awon omo re.
O ni enyin omo on, o ni agba de si on. O ni ti nwon ba wa fe bi on leere
oro, o ni on o wa wa ohun ti nwon o maa bi leere oro sikeji on. Ni Odu
l'o ba lo. Ni Odu ba tun pada. L'o ba lo ree ke si gbogbo awon egbe re
jo. Nigba naa ti Odu o fi ni igba. Awon alasaro re ti won jojo ro oro ki
igba o wa fun on. Awon mererin ni. Eni ti o wa nibe n' ijo naa ni
Obaraisa. Lehin ti o ke si Obarisa, o si ke s i Babaluaiye. Nigbati o ke
si Babaluaiye, osi ke si Ogun naa. Nigbati o ke si Ogun tan, osi ke si
Odudua. Odudua l'o s'ikerin nwon. Odu ni, ori apere ni on ti jokoo. Odu
ni, on si dagba dagba. Odu ni, o wa di wi pe on wa f e lo sibi ti agba re.
O ni, ohun ti on wa pe won si. O ni, bi enia ba fe lo o gbodo so fun enia
re, wi pe on fe lo o. Nwon ni ha! Nwon ni ki o ma lo. Nwon ni nibi ti
nwon ti nsoro lowo, awon merein si bu oju wo inu igbe, bayii nwon ri'
igba onikoko. Nigbati nwon ri igba onikoko, Obarisa ni ki Ogun o lo ree
ja igba onikoko un wa. Ogun si ja igba onikoko un de, o ja merin,
Obarisa ni ki Ogun o pa a. Ogun l'o pa igba naa. Obarisa ni ki o fun
Odudua. Ki Ogun naa k'o fun Sopona. Ogun ni, igba ti nwon ni ki on o
pa niyii. Nigbati Ogun pa igba tan, o pa igba yii si ona merin. Ogun ni
o ti pa a tan o. Odu ni agbarijo owo ni a a fi isoya O ni on nfe ki gbogbo
awon enia on, ki nwon of owosi lilo on, ki nwon o si f’owosi nkan ipinu
ti awon omo on ati aromodomo on, ti nwon o maa bi leere oro ti on ba f
e so. Nigbati oso bee tan. Ni Obarisa, oferan efun. Ni Obaluaiye,
oferan osun. Ni Ogun, oferan eedu. Ni Odudua, oferan ere. Ni Obarisa
ba mu igba efun. O ni igba efun ti on se yii o. O ni on gbe e fun iwo
Odu, npe o, o ni bee naa ni ki nwon o maa bo igba efun yii naa. O ni on
gbe e fun iwo Odu. O ni gbogbo ohun ti nwon ba mbere ni owo igba yii
naa, o ni ni' gba yii yio maa se fun won. O ni on Obarisa naa on ko si ni
ba won ja, o ni nitoripe okansoso ni on pelu iwo Odu. O ni Obarisa gba
fun Odu. Ni Obaluaiye l'o ba mu osun, ninu osun ti on fi nkun ara r e.
L'o ba mu u fisinu igba. O ni iwo igba yii, o ni o ti di igba ti on loni yii o.
O ni gbogbo ohun ti omo on ba ti mbi o, gbogbo re naa ni ki o si maa
gba. Bi owo ni nwon ba ni ki ose fun awon ni, ki o si maa se fun nwon.
Pipe ti awon omo on o maa pe on o, on o maa dahun lati inu igba yii o,
nitori on ti dagba o. O so be. Odu gba, o di igba meji. Ogun naa
(Igbadu)
o gbe gba eedu. O gbe' gba fun Odu. O ni iwo Odu, o ni igba eedu ni'
yii.
Eni Ot'oniba
gbogbo ohun ese.
se ni ku'ku ti nwon
Nl eba o,tiOse'yeku.
nfi nbo igba re, ofun
A d'ifa ni naa noi
Odu, ti ki nwon
o ni
maa fi bo igba ti on fun o yii. O ni awon omo re ko ni
on o fi aper e jokoo. Nwon ni iwo Odu ti o ba fi apere jokoo, nwon ku kekere. O ni
nwon
ni o o ko ni dagba
rubo. si ya.
O ni kini on Odu
o rubogba,fun?o di igbani
Nwon meta.
nitoriOdudua
awon omonaa re
o gbe'
ni
igba ere. O gbe e fun un. Ti Odudua naa ni bibo ni
ki o rubo fun. Nwon ni, ki Odu o ru eyin' die mewa. Nwon ni, ki oki nwon o tun maa
bo
tojuigba
igbineremewa.
yii moNwon
apereni,Odu.ki Ati
osi igba
toju ti gbogbo awon
egbaawa. Orisa Nigbati
Odu rubo. yioku gbe
fun Odu. Odu gba, o di igba merin.
Odu rubo tan, nwon se'fa fun un, Odu fi apere jokoo. Nwon ni, o o
dagba, o o darugbo. Nwon ni, ti o j e wi pe gbogbo ori r e ni yio
funfun, ti o o si darugbo pupo. Nwon ni ti o o pe l'aiye. Ti o osi ni
tete ku, iwo Odu, nigbati Odu ko tete ku, Odu mbe l'alafia. Nigbati
Awon merein ni ki nwon o maa bo gbogbo nwon papo. Nwon ni
ikangun merin l'aiye ni inu igba merein. Odu ni ti awon omo on ba
bo apere ti o je ti on, Nwon bo on naa ni. O ni ohun ti nwon ba ni
ki on a se, on o se e ni rere. O ni bi nwon ba bo igba efun ti o je ti
Obarisa, ti nwon ba pe on naa bo nibe, on o maa dahun. O ni bi
nwon ba bo igba osun, on o maa dahun. O ni bi nwon ba bo igba
eedu, on o maa dahun. O ni sugbon bi awon ti se gbe apere yii sile
nisisiyii. O ni gbogbo enyin omo on ti e ba bo o, ti e ba fe pe on bo
l'ara nkan ti on fi sinu apere yii. Lati igba naa ni nwon ba nfi obi
ifin, obi ipa, ni nwon ba fi nbo Odu. Ti won ba ti mo pe awon fe wo
yara re, ti awon o ba lo bo o, nwon o si bu omiero, nwon o fi ra'ju.
Omiero ti nwon o fi ra' ju ni'jo naa ni, on ni ewe Odundun, ewe
rinrin, ori, igbin. Ni nwon gbo sinu omi. Nigbati o ba fi ra'ju tan, ni
enia to gbodo wo'le Odu. Ni enia to gbodo lo ree ri igbadu. Nwon
npe apere ni igba Odu. Nwon npe apere ni ile Odu. Ha! e lo si apere
igbadu wo. Odu naa ni o si gbe nkan re sibe ki o to ku. O ni ki awon
omo on, ki nwon o maa pe on bo, l'ara igba ti on gbe sinu apere yii.
Ni nwon ba npe Odu bo nibe. Lati ij o naa ni a ba ti nbo Odu l o
ninu apere. L'o to fi di pe, bi babalawo t'o ba bo'fa, ti o ba si lo si
igbo Ifa, ti ko ba tii bo Odu ninu apere, ko tii se nkankan, Ifa ko ni
tii mo pe o bo on, on ko tii mo wi pe o di omo on. O ni gbogbo omo
on ti o ba ti de igbodu naa, ko si tun maa pada bo Odu obirin on
niu apere.

One who offends the Dead dies the death of the disgraced. Praise
Ose’yeku. These were the ones who consulted Ifa for Odu who said she
must sit with the Ark. (The ark is a power generator used to invoke good
fortune)
She said why must I make an offering? They said because of your children.
They said she must offer ten hen eggs, ten snails and twenty pieces of
money. Odu made the ebo.
After the offering was made Ifa carried her out and sat her next to apere.
They said she would become aged, she would become an old person, her
hair would turn completely white, she will remain in the world, she will not
die soon. Odu did not die, she remains in good health. (Odu in conjunction
with apere brings a blessing of long life)
When Odu grew old she was asked for words of wisdom. She said she knew
no more. She was asked if she understood the words. At this time she
gathered her children around her and said old age had settled upon her.
She said if they wished to speak with her in the future they must find
something to replace her. Odu went away and Odu returned. She called all
of her companions together at this time she was inside the Calabash. The
Messengers decided to ask her questions. There were four Messengers
who wished to speak to her, Obarisa, Babaluaiye, Ogun and Oduduwa. Odu
said she would stay on her apere. Odu said she had become very aged.
Odu said she wished to go to the place where the
elders lived. She said before she could go she needed to speak with the
people. The people said she must not leave. They said the spot where they
have spoken with Odu was in the bush and the calabash was covered with
tumors. They gathered the calabash and Ogun cut them in four giving one
to each of the messengers. Odu said now you must beat your chest with
your hands. She said she wished the people would give a hand in blessing
so she could leave. She decided that the children of the children of the
children were going to ask her the words she was going to speak. When she
spoke she said Obarisa would love efun, Babaluaiye would love osun, Ogun
would love charcoal and Oduduwa would love mud. (These are ases related
to Odu and represent various aspects of the Spirit realm)

Obarisa brought the efun and carried it to Odu. He said he would carry her
Apere. He said if her children wished to worship it they would invoke him.
The said in this way they would be able to worship the efun calabash he
carried for Odu.
Babaluaiye brought osun and rubbed it on his body. He carried it within the
calabash he carried to Odu. He said if her children wished to receive
wealth they could get it from him.
Odu accepted the offers and the one calabash became two.
Ogun carried the calabash of charcoal to Odu. He said Odu here is your
calabash of charcoal. Everything they worship for in their calabash the will
praise for your calabash. Your descendants will not die in infancy, they will
live to an old age.
Oduduwa brought the calabash of mud. He brought it to Odu and said they
would worship her calabash with Apere.
Odu accepted the offer. Her one calabash became four. She said that when
they come to worship the efun of Obarisa they will be worshipping her and
she will respond. She said if they worship the osun calabash of Babaluaiye
they will be worshipping her and she will respond. She said if the come to
worship the charcoal of Ogun they will be worshipping her and she will
respond. She said if the come to worship the mud of Oduduwa they will be
worshipping her and she will respond. You all of my children you must come
to worship in one body that will which has been placed on Apere. From this
time it is with the white cola and the red kola that Odu is worshipped.
When they know that they will enter the shrine and they will take the
scared water. They will rub their eyes with it. The sacred water that they
wash their eyes with is the Odundun leaf, tete leaf, renren leaf, she butter
and snail (formula for mystic vision) then they may enter the house of Odu.
She said her descendants will come to worship here in the body of the
calabash they will worship Odu in the interior of Apere. If the Babalawo
wished to worship Ifa he will go into the forest of Ifa. If he does not first
propitiate Odu in Apere he will accomplish nothing. Ifa will not know that he
has come to worship. He will not know that his child has come.
Ifa said that all of his descendants who come into the forest of Ifa they
must propitiate Odu, his wife in Apere.
(This verse is saying that Odu is the mother of all Orisa including Ifa. The
Apere is a reference to the place where an Orisa or Ifa pot touches the
earth and the earth is considered the ark or the boat, which carries the
womb of the Immortal Mother through the Heavens. All sacred groves used
for initiation are called Igbodu meaning forest of the womb in honor of the
role of the Immortal Mother called Odu who is the progenitor of all things.)
Yoruba
Pronunciation
There are twenty-five letters in the Yoruba language,
seven vowels and eighteen consonants.

The vowels are A E E I O O U. The marks under the letters


E and O create different sounds from the letters E and O,
without the marks. Any mark under a Yoruba means you
add an H sound to the letter. Marks are found under E, O
and S.

The Yoruba alphabet with English words that have the


same sound or intonations.

A (ah) Sounds like the A in Ark B (bee)


Sounds like the B in Bee D (dee) Sounds
like the D in Deal E (ay) Sounds like the E
in Eight E (eh) Sounds like the E in Egg F
(fee) Sounds like the F in Feel G (gi) Sounds
like the G in Give GB No English equivalent
H (hee) Sounds like the H in Hill I (ee)
Sounds like the I in Bee J (gee) Sounds like
the J in Jeep K (kee) Sounds like the K in
Keep L (lee) Sounds like the L in Leaf M
(mee) Sounds like the M in Milk N (nee)
Sounds like the N in Nil O (aw) Sounds like
the O in Odd O (oh) Sounds like the O in Oh
P (pi) Sounds like the P in Pit R (ree)
Sounds like the R in Read
S (cee) Sounds like the S in Sea S (Sh)
Sounds like the S in Sheep T (tee)
Sounds like the T in Tea U (oo) Sounds
like the U in You W (we) Sounds like the
W in We Y (yee) Sounds like the Y in
Yield

Yoruba language is tonal meaning the relative pitch of


letters effects the meaning of the word. There are three
basic tones used in Yoruba that be described as do re mi
or the first three notes of the tempered scale. Normal
speaking voice would be re an accent slanting from left to
right would be mi and an accent slanting from right to left
is do.

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