Intro to Ifa

orE IS SPEAKI'tG BAIX..YABOUT" FRENO. AND

, ,

,

,

9. GUDA-MEJ I (OGUNDA_MEJ I)

MI KAN GUDA_MEJ I, MA SA GLAGLA XA.IE O!

WE HAVE CONSULTED GUDA MEJ I, DO NOT SHOW US YOUR FORCE,OH!

, ,

\

10. SA-MEJ I (9SA-MEJ I)

MI KAN SA-MEJ I, XE SO AWON XE AM I DO AFO E KUN SO O!

WE HAVE CONSULTED SA-MEJ I, ALL THE THE BIRDS CAN BE CAUGHT Wffii LIME, BUT NOT THE SORCERER'S

BIRD (WHOSE FEET ARE OILED)!

., ,

\

11. KA-MEJ I (IKA-MEJ I)

M I KAN IKA·MEJ I,EM I DO GAN TO; HUN KUN NON DO GAN TO; BO NON Sf WOo

WE HAVE CONSULTED KA·MEJ I, I HAVE DROPPED THE ANCHOR IN THE RIVER;; THE BOAT HAS DROPPED ITS

ANCHOR IN THE RIVER; IT CANNOT MOVE ANYMORE.

, 12. TURUKPEN-MEJ I (OTURUPQN-MEJ I)

MI KAN TURUKPEN, TURUKPEN LELO! KAN GBETO NOGBE KO A! EM I KUN NA JE GOLO HON KPON TCHON O!

WE HAVE CONSULTED TURUKPEN! TURUKPEN LELO! THOSE WHO PLAIT TI-lRfAD <:NiNOT PLAIT SAND! THAT

I MAY NOT SUFFER FROM AN OOZING SICKNESS. (A VERNEAL DISEASE).

,

13. TULA·MEJ I (OTURA·MEJ I)

M I KAN TULA-MEJ I , NUNTCHE MA DO AlON LIN E O!

WE HAVE CONSULTED TULA·MEJ I, THAT MY MOUTH (OR YOURS) DOES NOT CREATE ENEMIES!

\

"

,

14. LETE·MEJ I (IRfi:T~-MEJ I)

M I KAN LETE-MEJ I, EM I KU NA KU KU VA UN O!

WE HAVE CONSULTED LETE-MEJ I, THAT I DO NOT DIE SUDDEENLY!

,

15. TCHE-MEJ I (9S~·MEJ I)

MI KAN TCHE-MEJ I, KU KPLAKPLA , AlON KPLAKPLA, EM I GBE BI

WE HAVE CONSULTED TCHE-MEJ I, THAT SUDDEN DEATH, AND SUDDEN SICKNESS, SPARE US!

, ,

,

16. FU-MEJ I (OFUN-MEJ I)

XEKPA!

KU KPODO KU VI LE KPAN, GBE KPODO GBE V I LE KPAN, AlON KPODO AlON V I LE KPAN, GUDA-FLIGBE, WA

Y I SA NU M I! KLAN-SA, MA GBA HWE DO TA NU M I O! DI-FUN, KU HUN K
GBOGBO DO, KPOLI AGBAN-NON JE AGBAN-TON, GUDO BO JE AGBAN-TON NUKON!

•

II

II

•

•

•

•

•

35.

DUNON DUNON EM lYRa LE 0, EM I HWELE SIN YEI WE HAVE CONSULTED FU-MEJ I, XEKPA.

; DEATH AND THE CHILDREN OF DEATH, LIFE AND THE

CHILDREN OF LIFE, SICKNESS AND THE CHILDREN OF SKJ
ADURA ATI IJ6BA

"ORISA ... , " , T'O WA LATI IPILESE AYE YI

.

.Ow~A ~, ... ~ """ T'O WA LATI ILA OORUN ' :"i T'O WA" LATI ............

IWO b RISA . . OORUN '" T'O WA, ," LA" TI , ARIWA b RI~A

.OwSA ~,... ,_, '" T'O WA LATI GUUSU ,

.

"':'I. ' LATI '- ' IKOLE . . " ORUN ... ORISA T'O WA ,

.

,...

,

I

.

I

~

ORISA , T'O WA LATI IKOLE AYE ,,'

,

(

,

.....

II

ORISA T'O WA LATI ILE-IFE MIMO

•

•

•

.ORISA , " T'O WAILATI ' OKUN • ..ORISA "" T'O WA" LATI ODO ... , I

...

I

...

I

...

MO JUBA O! MO JUBA O! MO JUBA O!

"IBA SE! .. "IBA SE!" IBA .SE!. ...

"

."

.."...

I

IBA IRUN-'MALE, OJUKOTUN;

...

\

IBA IGBA-'MALE OJUKQSI; I

..

I

,

I

...

MO JUBA O! MO JUBA O! MO JUBA O!

'"

.

,

\

,

IBA ~~! IBA ~F;! IBA ~~! ~

/

/

BOK9NON G~D~GBE MIMO

,

...

/

,

/

....

MO JUBA O! MO JUBA O! MO JUBA O!

"

,,,

"

IBA ~~! IBA ~f! IBA ~~! ... .... AWO OJUK~)TUN MO JUBA O!

,

,

,

,

....

....

/

AWO OJUKpSI MO JUBA O! ~

......

....

I . .....

AWO ILA OORUN MO JUBA O! ... .... ....... ..... AWO IWO OORUN MO JUBA O!

,

.

...

\

\

,

....

AWO ARIWA MO JUBA O! 1"

, "

AWO GUl1SU MO JUBA O~ I

"

-AJUBA GBOGBO­

•

•

•

• • •

37.

TRANSLATION: -PRAYERS AND PRAISES­ SPIRITS THAT COME FROM THE BEGINNING OF THIS WORLD SPIRITS THAT COME FROM THE EAST SPIRITS THAT COME FROM THE WEST SPIRITS THAT COME FROM THE NORTH SPIRITS THAT COME FROM THE SOUTH SPIRITS THAT COME FROM THE CELESTIAL WORLD SPIRITS THAT COME FROM THE PLANET EARTH

SPIRITS THAT COME FROM THE HOLY CITY ILE-IFE

SPIR£IS THAT COME FROM THE OCEAN

SPIItrTS THAT COME FROM THE RIVERS

I PIlAJSI: YOU! I PRAISE YOU! I PRAISE YOU!

HOMAGE COIlE TO PASS! HOMAGE COME TO PASS! HOMAGE COME TO PASS!

HOMMAGE TO THE FOUR HUNDRED SPIRITS ON THE RIGHT SIDE

HOMAGE TO THE TWO HUNDRED SPIRITS ON THE LEFT SIDE

I PRAISE YOU! I PRAISE YOU! I PRAISE YOU!

THE HOLY DIVINER, GEDEGBE

I PRAISE YOU! I PRAISE YOU! I PRAISE YOU!

HOMAGE COME TO PASS! HOMAGE COME TO PASS! HOMAGE COME TO PASS!

DIVINERS ON THE RIGHT SIDE, I PRAISE YOU!

DIVINERS ON THE LEFT SIDE, I PRAISE YOU!

DIVINERS IN THE EAST, I PRAISE YOU!

DIVINERS IN THE WEST, I PRAISE YOU!

DIVINERS IN THE NORTH, I PRAISE YOU!

DIVINERS IN THE SOUTH, I PRAISE YOU!

-WE PRAISE ALL OF YOU­

I ,

ADURA ATI IJUBA IF THE DIVINER IS IN ABOMEY HE SAYS:

N'JI AVA LU MAWU!

N'JI AVA LU BOKONON CHE!

N'JI AVA LU JOGBANA!

N'JI AVA LU BOKO LEGBA!

N'JI AVA LU HOHO!

N'JI AVA LU LISA!

N'JI AVA LU HEVIOSO!

N'JI AVA LU MAWU!

N'JI AVA LU TO CHE!

N'JI AVA LU NO CHE!

N'JI AVA LU TOVODUN BI CHE!

N'JI AVA LU VODUN BI CHE!

N'JI AVA LU YE BI!

ATCHE! ATCHE! ATCHE!

THAT IS TO SAY: THAT I MAY SPEAK, THANKS TO MAWU! THAT I MAY SPEAK. THANKS TO MY MASTER DIVINER! THAT I MAY SPEAK. THANKS TO MY MASTER'S ASSISTANT! THAT I MAY SPEAK. THANKS TO THE DIVINER'S LEGBA! THAT I MAY SPEAK. THANKS TO THE DIVINE TWINS! THAT I MAY SPEAK. THANKS TO VODUN LISA! THAT I MAY SPEAK. THANKS TO THE THUNDER DEITY! THAT I MAY SPEAK. THANKS TO MAWU! THAT I MAY SPEAK. THANKS TO MY FATHER!

39. THAT I MAY SPEAK. THANKS TO MY MOTHER! ~

THAT I MAY SPEAK. THANKS TO ALL MY ANCESTORS!

THAT I MAY SPEAK. THANKS TO ALL OF YOU!

LET IT BE SO! LET IT BE SO! LET IT BE SO!

, ,

ADURA ATI (JUBA

"" ~ IBALUWO. ,

,

IBA JUGBANA.

"IBAAK9DA. " , , ,

,

I

IBA AS~DA.

"IBA .....ARABA " " TI MBE LODE IFE! '

.

"

"IBA " BABA. " ,

"" " , IBA YEYE• .. "

"

I

.....

,

IBA YEYE BABA.

,

"

.

..

A JUBA ENlKAN KODE t:NlKAN KU! '" THAT IS TO SAY: INSPIRE ME. MY DIVINER OF THE SACRED FOREST. INSPIRE ME. MY DIVINER'S ASSISTANT. INSPIRE ME. AKODA. INSPIRE ME. ASEDA. INSPIRE ME. ARABA • WHO RESIDES AT MYSTERIOUS IfE! INSPIRE ML MY fA1'BEIC

INSPIR£ ML MY MOIIIDt!

INSPIIl£ ME. MY ANCESTORS.

AND ALL Of YOU WHO I HAVE NOT NAllED.IIlWOKE YOU PLEASE DON.,. fORGET ME!

~.

AND

THE INSTRUMENTS AND ACCESSORIES OF DIVINATION

14.~

--7.

13.

4.

1.

1.

~NI

(MAT) 2.

, ,, ,

IRUK~R~

G

8.

,

,

(COW TAIL SWISH) 3. QPQN IFA (DIVINING TRAY ,

I

4. AJERE (DIVINING VESSELS CONTAINING IKIN HrMQ) 5. VODZI OR IBO

... \

\0

,

6. OPELE (DIVINING CHAIN) 7. ASEN (METAL STAND. USED FOR RECEIVING I

OFFERINGS. 8. GUBASA (MACHETE, REPRESENTING AN ASPECT OF OGUN) 9.

,

~

~

,.

CLIENT. 10. THE DIVINER. 11. IROKE (IFA IVORY OR WOOD TAPPER) 12.­ ~\o

• •

"

DAADAA. 13. APO IFA (IFA BAG) 14.

'-....

~RE

ESU (IMAGE OF "ESU)

•

•

,

'I" " I,

THE OPON IFA AS A SYMBOL OF DIVINE AND MATERIAL REALITY.

,

• •

,."

,

-ORIGUN HEREERIN AYE/WEKEZO ENE LE­ I I I

(THE FOUR CARDINAL POINTS) THE FOUR CARDINAL POINTS, ARE ASSOCIATED WITH THE FIRST FOUR SIGNS \

'"

~

,

,

'

OR ODU OF IFA/AFA. ILA-OORUN/MAWOJI MEANS EAST, IWO-OORUN/LISAJI ,

, ""

MEANS WEST, ARIWA/VOVOLIVVO ~

(PLACE WHERE THE LOOKING IS LOST) MEANS

,

NORTH, AND GUUSU/XUJI, MEANS SOOTH.

",

THE HORIZONTAL EAST-WEST LrNE IS CAI.LED ONA TOBI

•

,

AYE/GBF~IGBO

MEAN­

ING THE GREAT ROAD OF LIFE. THIS STATEMENT REPRESENTS ALL THAT WHICH FALLS UNDER THE SENSES. THE PERPENDICULAR SOUTH-NORTH LINE REPRESENTS ALL THAT WHICH MAN DOES NO'!' DroIT, THE WORLD OF MYSTERY WHERE THE SENSES DO NOT REACH.

I~

-

CARRIES THE NAME LONTOME (UNKNOWN REMOTE LAND)

-­

PLACE OF THE FAR OFF 0IdMJIIIi, OR LONDON (UNKNOWN REMOTE OVERTHERE).

IT IS THE DOHAIII OF '1'BE .-DOWABLE.

THE LINE OF 'l'BE

~IBLE

REPRESENTS THE DAY ARD ALL " \ , I, OYEKU~MEJI ,

.

REPRESER'l'S

"

, WORLD IS DIVIDED IN TWO PARTS: OGBE-MEJI ~~

WI~

WHICH IS SENSIBLE DURING THE DAY.

AND ALI. THAT WHICH IS SENSIBLE DURING THE

NIGHT.

,,'

"", • •

OGBE-MEJI REPRESENTS LrFE, OtEKU-MEJI REPRESENTS DEATH. THE LINE OF THE INVISIBLE, U8KROWABLE WORLD INCLUDES THE COUPLE

" ',' IWORI MEJI,

,,,,,

AND ODI-KEJI. u.DER THEM OR ABOUT THEM THE INFORMATION

HAS STRONG CONTRADICTIONS, CANNOT REACH BY INTUITION.

SINCE THEY ARE OF THE DOMAIN WHERE ONE

,

~

~

4

ARIWA

I I I I I I I I I I I I SPIRITUAL

'"

,

ILE-IFE

•

~

~ ~

::c ~ ~ ~

>

0

~

::c

~

o.

•

X

~

1-4

< 4'< :z:

0 :Ii:

,,

til::

~

IWO O~Rlm

•

II II

II II

II II

II II

"ILA, OOR ""

,0.

GREAT ROAD

II II

OF LIFE

... ,

.

GBE "LI GBO

,

~

ONA TOBI AYE

II II

~

~

~ ~

~

~

< ~

t~ Q

~

t!)

:Ii:

~

lo.

::c ~

~

I I

I I

I I

I I

I I

I I

~,

GUUSU

I ,I

43.

1//

=

OPON IFA

,

IFA TRAY

..

\

\

OLUHORON = OMNISCIENCE

, ,

.

.

ORI OPON

, , '\ , ,

\

OLUMORON • • '\

'\

\

OLUMORON • • CWO OTUN • • •

,,, ,

CWO OS:IN • •

,

...

'\

ESE OPON ,

.. \

I

I

,

\

,

~S'

"ORI QPqN! ,

I

(INVOCATION TO THE OPON , , IFA)

OFO

'

..

,

1\

1

9P
"

I....

,

OLUMORON CWO OSIN! AGONNOMAIGBO!

,

•

•

•

f

/\"

,\",,1

EYIN TI E NRO ENIYAN L'OFOI OJU-ALA! •

. ,

f

44.

.

I

.

I

THE NINE POINTS OF POWER ON THE OPON IFA I

I

OJU 9P9N

" \ ALASELOSI

.

,

"FACE OF THE OPON" ,

,

I

ALABALOTUN • "THE-ONE-WHO-PROPOSES­

"THE-ONE-WHO-IMPLEMENTS WITH-THE-LEFT"

WITH-THE-RIGHT"

, ,

"OKANRAN

ONA MUNU I

"ONA,

"A DIRECT PATH"

STRAIGHT PATH"

\

\

\

AFURUKERESAYO •

AJILETEPOWO

•

"THE-ONE-WHO-HAS-DIVIN ER' S

AR-EARLY-RISER-WHO­

,IRUKERB-AND-IS-HAPPY" \

\

\

\

. .

SITS-DOWN-AND-PROSPERS

.

\

.. /

ESE , OPON "FOOT OF THE TRAY"

45.

AFTER THE PROPER INVOCATIONS TO THE PROPER SPIRITS, ~

... "

THE DIVINER SPREADS THE IYEROSUN OVER THE SURFACE OF ,

..

I

THE OPON IFA. HE THEN BEGINS TO TRACE A FIGURE HAVING FOUR LOOPS AND A VERTICAL LINE. THIS FIGURE IS CAI,LED "TETE". TO CONSTRUCT THIS FIGURE, HE BEGINS AT THE TOP AND TRACES A STRAIGHT LINE DOWNWARD TOWARD THE

,

.. ..

OPON ESE. HE THEN MAKES THE FIRST LOOP AND GOES UP­ WARD UNTIL HE HAS TRACED THE FOURTH LOOP AT THE TOP. THEN HE SAYS:

"TETE"!, TOUCHING THE LOOP AT THE BOTTOM WITH HIS IROKE. THEN SAYS:

.,

"TETE DZIDZO! TOUCHING THE SECOND LOOP. THEN HE SAYS: "TETE AMEIIOftENO! THEN TOUCHING THE LOOP AT THE TOP HE SAYS: "TETE ADZANYIKPOKPO!

, , "THE IKIN MIMO (SACRED PALM-NUTS) ARE •

, ,

USED IN THE FOLLOWING MANNER. THE BABA­ ~

,

LAWO (IFA PRIEST) PUTS THE SIXTEEN IKIN

" ~ IN ONE OF HIS PALMS AND HE THEN MIMO •

TRIES TO TAKE ALL OF THEM OUT AT ONCE WITH THE OTHER HAND. IF TWO PALM-NUTS REMAIN IN HIS HAND, HE MAKES ONE MARK

,

,

,

"

ON THE OPON IFA CONTAINING THE IYEROSUN. • • IF ONE PALM-NUT REMAINS, HE MAKES TWO MARKS, BUT IF NOTHING REMAINS OR IF MORE THAN TWO

ALM-NUTS REMAIN

IN HIS HAND, HE MAKES NO MARK AT ALL. THIS PROCESS IS REPEATED UNTIL

,

AN ODO SIGNATURE IS OBTAINED." (SEE 'WANDE ABIHBO of IFA Literary

C'

'S IFA, An Exposit

orpus. P.II)

", ,"', ' , \

~,

'

IF TWO PALM-NUTS REMAIN IN

IF ONE PALM-NUT REMAINS IN

HIS HAND, HE HAKES

IN HIS HAND, HE HAKES TWO

,

ONE

,

MARK ON THE OPON IFA. • •

,

MARKS

,

N THE OPON IFA.

•

•

tIIIttI

THE AGUNMAGA OR

"

"

9P'L~

(THE DIVINING CHAIN)

I I

I

_

THE FON OF DAHOMEY CALL THIS INSTRUMENT -AGUNMAGA -,

9P~L~.

(YORUBA) CALL IT

THE AGONMAGA OR

47.

I

'

9P~L~

IS

A~

THE ANAGO

CONSI~RED TO

MASCULINE. HOWEVER, ITS TWO BRANCHES ARE SAID TO BE THE MASCULINE -VOHUKAN- HAS A CONRY SHELL, A PIECE

BE

~ AND FEMALE. OF ~ORY FROM THE

t

TOOTH OF AN ELEPHANT, A PIECE OF MONEY, ETC. ATTACHED

ITS END.

~TTACHED TO ITS !

THE OTHER ONE, THE FEMINIRE SroE HAS A PIECE OF IVORY

EXTREMITY,. OR SOMETIMES NOT AlfYTHING IS ATTACHED TO IT.I ...,

..

.

..

...

"

oJ

THE AGUNMAGA (OPELE) IS RESPECTED AS A VODUN, IT RECEI

THE SAME

,

FOOD OFFERING THAT IFA RECEYVES, BUT AFTERWARDS. THE F

,

/

YORUBA CAST THE

_

~

.....

..

"

(OPELE) , SO THAT THE MASCULINE BRANCH FALLS

ON THE RIGH'!' SmE.

..

THE MANNER OF CASTUG '!BE AG1iiotAGA (OPELE) ,

IS AS FOLLois:

THE DIVINER RAISES TRB CRATN WITH ONE HAND, HOLDING IT IN THE MIDDLE: 1

I

WITH ~HE OTHER HARD BE ASSURES THE PARALLELISM AND THE SEPARATION OF THE MALE AND FEMALE

~.

THE YORUBA DIVINERS THR04 THE OBJECT

BEFORE THEM IN A FASHIa. SO THAT THE EXTREMITIES ARE

D~RECTED

TOWARD

I

THEMSELVES. THE FOR CAST rr IN THE OPPOSITE DIRECTION ~O THAT THE EXTREMITIES ARE POrNTIWG AWAY FROM THEM. SEE BELOW: THE CLIENT

,,, . , THE YORUBA BABALAWO

j

THE

­

BOKONON

•

THE VOHUKAN (MALE SIDE) MUST FALL ON THE DIVINERls RIGHT. THE

,

{

LECT~I

OF THE ODU PRESENTED BY THE CHAIN IS HADE BY OBS'RVING THE TWO FOLLOWING RULES: THE CONVEXITY OF EACH HALF NUT CORRESPONDS TO A

OUBLE MARK (I I ),

AND EACH CONCAVITY CORRESPONDS TO A SrNGLE MARK

I); THE AGUNMAGA OR

-J

. , ,.

"

'"

THE OPELE IS READ OR INTERPRETED FROM RIGHT TO L FT. THE ODU REVE '. .,J

,

....

. .

,

,

BY THE AGUNMAGA (OPELE) IFA) . , , ARE NEVER TRANSCRIBED ON THE FATE (OPON ,

.J?

, I'

CONVEX SIDE

f FEMININE

CONCAVE

SIDE

SIDE

SIDE

\.• • ••

.".... . ­ .' .......-­

\\

_

/

49.

I

THE

"" YOROBA BABALAIIO«S)

CAST THE

" , OPELE •

•

•

I

WITH THE

EXTREMI~IES I

TOWARD THEMSELVES.

I

I I ,

I

,

II fI:"3 • 'T ~,,,

COo ~Q

.

-

'\

" ,

THE DAHOMEAN BOKONON(S) CAST THE OPELE • • • • • FROM THEMSELVES.

FALLING

I

I AN EXAMPLE OF A TYPICAL OAF:' (DIVINATIOrl

(USING SPECIFIC ALTERNATIVES)

,

AND THE

CHOICE BETWEEN TWO OR MORE SPECIFIC

/

ALTERNA'~IVES

,

EJI-OGBE I

~ K9 MI NI DIDA 9 WQ KI NM9 DIDA QW9 OJ:

,

,

-"

... '

E KO MI NI TITO ERU KI NMO ERU TO: • • • " #l1li' ,.,.,,,, E KO MI LEKA EBO HA KI NMO EKA EBO HA

..

. ,.

,..

.

"TEACH ME HOW TO DIVINE SO THAT I MAY KNOW ROlf TO DIVINE: "TEACH ME HOW TO APPEASE THE GODS SO THAT I MA

KNOW HOW

TO APPEASE THE GODS; "TEACH ME HOW TO PRESCRIBE SACRIFICES SO THAT HOW TO PRESCRIBE SACRIFICES."

" ,

THE AKODA INSTITUTE

•

MILWAUKEE, WI

MAY KNOW

50.

51.

, AN EXAMPLE OF A TYPICAL DAFA (DIVINATION)

..

,

,

,

I

•

\

THE FIRST CAST OF THE OPELE DETERMINES THE ODU THAT IS TO BE READ, ..

.. ,

I

•

~

FOR EXAMPLE, IF ONE CASTS THE OPELE AND THE FOLLOWING

I COWRIE

DU APPEARS:

•

I I I

I I I I I

I

I

•• IRE

OR

BROKEN POTTERY

..OFUN-QTURA '

INDICATING IBI

I

BEFORE ONE RECITES THE NAME OF THE ODO, ONE CASTS TWO DETERMINE WHETHER THE ODO COMES WITH IRE OR IBI - FOR \

,

ONE CASTS FOR THE RIGHT SIDE AND OGBE-DI APPEARS, AND ,

I,

..

/

TIMES TO

~XAMPLE'

IF

HEN CASTS

,

FOR THE LEFT SIDE AND OGBE-YEKU APPEARS, IFA DOES NOT • , '\../,1 ODU BRINGS IBI. OGBE- VISITED uYEKU BEFORE HE VISITED ,

~ORE

CCEPT AND THE ,I

DI; THEREFORE

I

OGBE-YEKU IS PLACED HIGHER IN THE HIERARCHY AND IS I I I I

I I I I \

I I I I

, ,

OGBE-YEKU

I I I I I

"

I I I I I I

,

I

I

I I I I

I I

I

I

..

OFUN-OTORA

,

,

,

OGBE-DI

(THE ODU OF THE DAFA) I

WHEN IT IS DETERMINED THAT IFA DOES NOT ACCEPT THE THE DIVINER HAS A NUMBER OF CHOICES. HE CAN AT

.. ,

NUMBER OF VERSES FROM OFUN-OTORA FROM WHICH • PROBLEM AND A SOLUTION WHICH IS SIMILAR TO HIS OWN. I THE DIVINER WILL PRESCRIBE A SIMILAR EBO FOR THE cr.I • OTHER HAND THE DIVINER MAY RECALL A PROVERB FROM THE

WISHES" RECITE A

rRSTANCE • ON THE

j AND TAKE THE MORAL FROM IT AND ADVISE THE CLIENT.

~E

" ' CHOOSES INVOKE THE BABALAWO(S) IN IKOLE ORUN TO

I

52. MAY, IF HE

IN~PIRE

INSPIRAT~ON.·OR SPIRI~AL

ADVISE THE CLIENT FROM PURE

I

DETERMI~E

IN EVENT THE DIVINER FINDS IT NECESSARY TO

HIM AND MAT

REVELATION. THE SOURCE OF

I

I

THE lBI,HE MAY DO SO BY USING A NUMBER OF SYMBOLIC , OBJECTS CALLED .

,

.

ARE VODZI BY THE EYRE/FON AND lBO BY THE YORUBA. THESE/OBJECTS I

" , ,

.

.

,

PLACED ON THE RIGHT AND LEFT SIDES AND THE OPELE . I

TOSSED BETWEEN

THEM, SEE BELOW:

A BROKEN PIECE OF POTTERY REPRESENTING EXTREME DESTITUTION.

A SEED REPRESENTING SICKNESS •

" "• AN OBJECT REPRESENTING THE ...ORISA

.

A COWRIE SHELL REPRESENTING A LIVING PERSON.

A BONE FROM A QUADRUPED REPRESENTING THE A BETWEEN THESE LINES OF OBJECTS, THE

"OPELE , "

• • • /,' .;' ,/ SAY THAT OTURUPON-YEKU AND OSA-WONRIN COME , .

,

I

IS CAS OUT

ESTORS TWICE. LET US UCCESSlVELY:

T

II

\

I

53.

j (2) SECOND THROW

I I I I I I

(l)

FIR~T THROW

I I I I I

III III III I!I

!:

I I I I I. I I.

(p)

~

Q

~ //\

Q a...

R

~:

'.,'

~ J.'

~

--,..

",

I

OTURUPQN-Y~KU BEIRG SUPERIOR TO ~SA-W9NRIN,

"REFUSES"THE OBJEC'r REPRESEIft"IVES THAT

1

/

INDICATES fRAT IFA

ARE PLACED ON T

LEFT SIDE,

WHICH ARE; SICKNESS, REPRESENTED BY THE SEED AND EXTRE OR DESTITUTION, REPRESENTED BY THE PIECE OF BROKEN POT I

SINCE

IFA "REFUSED" TO ACCEPT "I'BESE OBJECTS THEY ARE REMOVED

THE HAT.

HOWEVER, IFA "ACCEPTS- "I'BE OBJECTS ON THE RIGHT SIDE,

ARE:

,

THE ANCESTORS, REPRESENTED BY THE BONE OF A QUADRUPED, A LIVrNG

, ,

PERSON, REPRESENTED BY A COWRIE SHELL AND ORISA, • A DESIGNATED OBJECT. THE DIVINER AGAIN SEPARATES THEM. THIS TIME HE PLACES

BOIfE·OF

THE QUADRUPED ON THE LEFT SIDE, LEAVING THECOWRIE SHE " " ... SYMBOLIC OBJECT OF THE ORISA , ON THE RIGHT SIDE. AGAIN

DIVINER

", CASTS THE OPELE TWICE BETWEEN THEM. THIS TIME • , ,

'.-LI

54.

I

SUCCESSIVELY. SEE BELOW:

LOSO~APPEAR

"J

AND IKA­

OGBE-~~RA

i i

(2) SECOND THROW

(1)

FIR~T THROW i

I. I

I I I I

I

I

I I

I I

~

I I I I

I

I I

,

,

I

I

T IFA "REJECTS·

OGBE-TURA IS SUPERIOR TO IKA-LOSO, THIS IDICATES THE BONE OF THE QUADRUPED, AND "ACCEPTS" THE

ON THE RIGHT;

"

THE COWRIE SHELL AND THE OBJECT REPRESENTING THE OR

THE DIVINER THEN PLACES THE COWRIE SHELL ON THE L

, , ,

,

~A.

SIDE, LEAVING

THE OBJECT THAT REPRESENTS THE ORISA ON THE

•

(2) SECOND THROW I

I

I I

I

I I

I I

I I

(1)

RST THROW I I I

I I I I

I I I

I I I I

AGAIN THE DIVINER CASTS THE THIS

"" TIME QK9NR9N-MEJI

AND

, " 9P~L~

"

55.

I

TWICE BETWEEN THE TWO OBJECTS.

...... , OGBE-BARA

APPEAR

I" ... SUCCESSIVELr· 9K9NR9N­

",. , " MEJI IS SUPERIOR TO OGBE-BARA. IFAI THEREFORE "REJECTS"

r

HE COWRIE

ON THE LEFT AND "ACCEPTS· THE OBJECT ON THE RIGHT WHICH INDICATES THAT AN

" " ,

ORI~A

i :

HAS TO BE APPEASED.

HAVING DETERMINED THAT THE ·IBI· COKES FROM

I , AN ORISA HEI MUST \.'

•

'

NOW

I

FIND WHICH ONES. ONE WAY TBYS CAN BE DONE IS TO PRESEN~ A NUMBER OF

.

CATEGORI~ ARE: i,

OBJECTS REPRESENTING VARIOUS SPIRIT BEINGS OR I

TO IFA. SOME OF THE OBJECTS THAT ARE USED

,

OF SPIRITS

/

A SMALL PIECE OF IRON REPRESENTING OGUN.

A SMALL SMOOTH BLACK

sroNE

REPRESENTING THUNDER

A SMALL SPIRAI,LED SEA SHELL REPRESENTING WATER

•

I

AN IKIJI (PALM KERNEL) REPRESENTING IFA. THESE OBJECTS ARE PLACED ON THE RIGHT AND LEFT SIDES A

... .......

THE OPELE

• • •

IS TOSSED BETWEEN THEM IN THE SAME .·WAY THAT WAS ILLUST ATED ABOVE.

;

IN ORDER TO FIND THE PARTICULAR

ORI~A

J

THAT IS THE 4AUSE OF THE

IMBALANCE IN THE CLIENT'S LIFE, ONE PLACES THE OBJEfTS THAT HAVE B SELECTED TO REPRESENT THE DIFFERENT ORI~A IN TWO ROfS AND CASTS THE , OPELE TWICE BETWEEN THEM, IN THE FOLLOWING MANNER: ) (2) SECOND THROW

(1)/ FIRST THROW !

I

I I I

I I I

I I

, , , " ON THE FIRST TOSS OF THE OPELE LOSO-WONRIN , ,

..

I I

I I

FOLLOWED·BY

" " " LOSO-WONRIN IS DOMINANT. IFA, "REJECTSOBARA-ATE. I

I I

I I I

•

I

I. I I

I I I

•

THE LEFT SIDE, WHICH ARE THE SPIRALLED SEA-SHELL

TWO OBJECTS ON RESENTING THE

WATER DEITIES AND THE IKIN REPRESENTING REMOVED FROM THE AT. THE DIVINER PLACES ....

,

SIDE \

LEAVING THE SHALL PIECE OF IRON ON THE RIGHT SIDE

THE OPELE IS

TOSSED TWICE BETWEEN THE TWO OBJECTS. LETS SAY FO

EXAMPLE·THAT

...OGUNDA-GBE " "

" , APPEAR SUCCESSIVELY. AND " OSA-OGUNDA

,

,

I

I

"~nrDA-GBE '"

DOMINANT ODU. IFA "REJECTS" THE IKIN BUT "ACCEPTS

I

I

IS THE

THE IRON. THIS

INDICATES THAT THE IRON DEITY MUST BE APPEASED.

"REJECTION"

OF THE IKIN, IFA HAS CLEARLY INDICATED THAT THE

lENT'S PROBLEM CAN

,

.,

J

BE SOLVED BY COOLING OR APPEASING OGUN.

I

57.

ORIN ORISA

"ASE '''-'

ORl:sA L'ENU MI 0, •• • "ASE .." ~ ORISA •

••

,

I I

L'ENU MI.

I

~~ ORISA L'ENU MI 0,

,

AsE bRiSA L'ENU MI. •• •

I

ITA BA WI

IRdNMoLf: U GBA VI 0 • • , ...

"

j i

I

I

GBA O.

j

"-

ASE ORISA L'ENU MI •• •

E wowo

• •

•

'rosA L'ARA MI O.

..

,

E WOWO 'RISA L'ARA MI.

•

•

•

.. ,•

. . ,.

E, WOWO 'RISA L'ARA MI 0,

...

....

E WOWO 'RISA , L'ARA MI.

.

. BA ICE RI 0 MEBI, ARA ILODE.

·

TESU ODARA LOSaRO!

•

TESU ODARA LOSORO!

•

TESU ODARA LOSaRO! • rESU ODARA LOSORO!

•

BA KE RI 0 MEBI ARA ILODE.

•

•

TESU ODARA LaSORO!

•

I

j I

i j i

I

I !

I

I

58.

" / A PRAYER USED BY THE BABALAWO ...

(IFA OF CUBA)

,

/ "IBA OLOFIN .

\

. \

" IBA BABA"

...

,/


" YEYE IBA I

"IBA"

.;

"

"IBA" "IBA" '"IBA'" .... "IBA ,

,

AK9DA A~~DA

.. " " " ORISHABI ORUNGAN ARAMBO

....

.

\.

IBA IRUNMOLE.

, ,

" " IBA GUAMALE (IBA

,

"IBA"

, IGBA'MAL~) .;

,

,

ILE GBOGBO ALERU OCHA TI MBt: L'~' 0

,

" ADECHINA OLOGUANIYO IBA

,

"IBA KAIDE OLOGUANIYO

"IBA "

FAUNI OLOGUANIYO

"IBA TANDA OLOGUANIYO ...

"IBAYEN "

TIMOYEN AUN TONe , " OGBE~SE . , GUILLERMO CASTRO ... ' \ "

...

......

BABA EJIOGBE BERNABE MENOCAL TATA GAITAN OSALO FORBEYO SECUNDINO CRUZE ESTENBAN QUINONES \

OGBE 'TURA RAMON FEBLES

"

OGBE YONO PERIQUITO PEREZ \

"

OTURA 'ROSO ARTURO PENA

,IR~T~ '" "

/

TERDI BERNARDO ROJAS

JOSE ANTONIO ERISE

\

DUMARE

,

\

'\

"

,

59.

BABA EJI OGBE HILARIO BARBON

,

/

/

./

OGUNDA 'SE VICTOR LORITO

"

/

I

OGUNDA VELDE JOSE RAMON GUTIERREZ

OJUANI LAKENTU CHECHE

,

\

OGBE-ATE EUGENIO EL COJO CUNDO SEVILLA ,

/"

I

9YEKU 'S¥ EL CHINO POEY IBAYEN TIMOYEN AUN TONU

.­

\

IYALOCHA TERESITA ARIOSA

EWEYEMI MERCEDES CHIQUITA

OMUTOKE SUSANA CANTERO

PEPA ESHU BI

ANA MARIANA LA LUJrnHI

,

~BATOLA

LA CHrRA KAXYMILIANO

, I ' , ,,,,," TO

BABALO~A,

./

IYALO~A,

"

·A~~

,/,

BABA,

OLOSA~

A~'

TI

/ ..

MB~ L~~J

" "A~'

TETE,

OLODUMARE

'"

MI OLUWO, ASE HI AYUGBONA

...

ASE ELEGUA

"ASE OGUN , " DERE ARERE IRE BAMBA LO KUA ·

, .

ASE OCHOSI ODE KATA TESI • I • •

...

·.

ASE OSUN OSUN DURE DURUBULE DURO GANGAN LA BOSE AWO

"

".­ ... ......

A~~ ~BATALA•••

.....

ASE

ORI~A

OKO AFEFE IKe ORO GADO

,

, ·,

ASE AGRONIKA OMI TANA OLUWO POPO GEDE

ASE AGEYU CHOLA KIRINIGUA

,

ASE OSAIN, OSAIN CLARIVILLE OYUN URIBE AWAN SOLO MI.

.... ... , ASE SONGO KABrYESILE ELU KO SI

..

.....

..

ASE YANSAN ORILE HERI HEPA! HEPA HERI!

---~---

_.-----------­

--~------

61.

,

8. ODU OF THE OLOWO •

...

9. THE ~DU OF THE AJUGBONA.

,

10. THE ODU OF THE AWO.

"

",,­ II. OGBE-KANA.

EPA BURURU BODA, ERI LOLUGU AUN BARANIREGON NITORI ATE TINCHO OBINI ERI. ORUNMILA ORUBO. 12. IRETE-YERO. ;'

IFA NI GUENO GUANTI, LODA FUN ALEYO, LODA FUR SONGO, AYE BERE YO KO ESE OTONA, ERU TI OMA AYO BINI IGUIN KI LEBO AKARA MALO, ADIFA FUN YERU, GBE TINCHO OHO OLODUMARE KAFERE FUN YALODE. 13. OCHE-PAURE. OCHE PAURE EKUN, ABANA NI BEJI ORO, BOGBO AYA BABA RITO ORE-BO,

.

;'

BABA MA CHE ORUNMILA LORI-BO ABAMA. 14. AT THIS TIME MARK THE ODU OF SOME BABALAWO THAT ARE KNOWN,WRO ARE TI MEE LESE OLODUHARE •

. -,..,

~

15. 9K9NRQN-SA. KOBIRARI BIANI GUN OYO TAN POPI IKON SE NI OCHOR CHYQUERE, GUERE, OGUO ORUGBO OGUO OBANA LODA FUN BIRARI. 16. 9TURA-CHE. OTA OCHE IDA FON DA, IRO GURU IRE KUTE-KUTE MO CRE OBA- -ALEYO AYORI HI IFA, INI IDA GONDA IRU GUO OGUO. AT THIS TIHE BEGIN THE PRAYERS FOR THE ODU MEJI. BEGrNNING WITH ;'

,

BABA EJIOGBE.

" 1. EJI-OGBE. ;'

ORUNMILA NI 0 DI IHEREHERE. HO NI IHEREIHERE A J'ORI EKU. IHERE IHERE A J'ORI EJA. TI OKUN A TI OSA, LA GBA ORI ERINLA KI KERE NI IFE 0 DAIYE. THE SONG:

~

/'

I

"

AYE IFA TUTU J'OMI LO. •

63.

7. OBARA-MEJI. ADIFA FUN OLOMO A GBO LEND BI AGOGO TI YIO SOFIN ORAN KAN TI

GBOGBO AIYE KO GBODO YrN, IFA NI NGO LO WO, MO LOWO.

SONG:

OLOFONDE lUTE, MOTE AYE .IKATE.

8. OKANA-MEJI. OKANA MEJI MEJI, AVO EDUN, NWON NI EDUN KO NI NIKAN RIN. ODIFA

FUN PANKERE,TI MBE LA WOJO ORE IFA NI PANKERE KO NI I TE.

SONG:

ECBDBI AGUADAKURE, ECBUSI AGUADAKURE, IFA KOKO HARORE ECHUSI AGUADAKURE.

9. OGUNDA-MEJI. TI 0 DA CRIKEJO NI OK& RO SrLE CHIKESAN. ODU YI NI OTE ODO OKO,

AWON OHO TI ON NA SE SrLE NI A NKI NI OKO BA YI AYINDE OKO.

SONG:

OTI

~.

OYI ROGUN, OYI ROGON,

on GDODON ,

£11IIW ... KG JIIO POGUN OHO NI KO TOYI.

10. OSA-MEJI. TI 0 DA CBlkElE RI 0 VA RO SILE SHIKEWA. ODU YI NI OTE ODE OTA.

OGUN NI AYIGBDIUITE. ODALUFONMAKIN-ARO, AWON NI NWON DIFA FUN

ORUNMILA.

SONG:

OURSO ORORLA LAKA LAKA LA WOSE,

OURSO ORURLA LAKA LAKA LA WO SE AWO.

11. IKA-MEJI. ERIGI AWON NI ODE IDO, ILE MBA LOTON, AGBA ON WON NI NCRE GBO,

IJOKUN NWON CRODAN ODIFA FUN OLUMERI MOGETI.

SONG:

ACRE BOLA, EDUN FOKON CHEVOLA NIFE.

!

j

12. OTURUPON-HEJI. OGIGI SA LEIN ARAN, ADIFA FUN WON NILE KUSA NIJOTI ILE WON NSI LO, IFA NI IRE KO NI CHI LO NILEYI HO. SONG:

ONIO ESE UMBO, NI AWO, OTUTE HA DE 0, AWO ESE.

13. OTURA-HEJI. ENITI BABA NIGUAJU, TO BABA ENI ICHE ADIFA FUN BABA IHALE. SONG:

AHANDE IFA GUA IFA TIWA IHALE.

14. IRETE-HEJI. EYELEBERE AHONIDO ADIFA FUN PORIYE, AYIWALE AVO IGUN, NI 0 KI IFA FUN IGUN. SONG:{IF THE PERSON HAS OCHA) ISURO LEBO LERI ACHE WA NIKOLA. IGUN FAKALA SORUN BO, IGUN FAKALA SORUN BO, AWO LAYI LE IGUN FAKALA SORUN BO. 15. OCHE-HEJI. ODAN RAIN-RAIN NI ILE EPA. KO 51 ILE TI ERE KI IGBE, ADIFA FUN GBOGBO OKANLE NIRI GUO, 0 WON TI NWON NTI IKOLE. SONG:

E SARE WA EWA WO BABA E SARE WA E WA WO BABA E WA WEJI OCHE, BABATI NY IN DA IDE E SARE WA EWA WO BABA

16. BABA-ORANGUN. TUTU NI NRO IDE TUTU NI NRO OJE, TUTU NI NRO BABA OHI TI OBA TI ENU EJA, WA NI TUTU NINI. ADIFA FUN ORUNMILA.

66.

"OFUl'l-SA ,

~

,

OTOORO AYE JA. OGBAARA AY ~

{

~

.

,

. ..

"\\

',",'"

.

"

.

LA KAN'LE. BI AYE BATI OWO ENI BAJE. AIMOWAAHU WA ,

. .

.

,

1

;';1. A DAA FUN WON NI AGBAYIGBO IFE FO BIIGBA. ANI TANI YOO BA'NI TUN AYE SO BI /

,,/,

..

..

"/'

..

" " ,

I

I

.

...

IGBA? A RANSE PE OLOTA NI'LE ADO. KO BA'NI TUN AYE IFE SO BIIGBA. 0 DE KO LE SEt

. . , ,,. , " " " " , ... SEE. . BEENI . . ADO NI'LE IFA. .OWO. SI NIILE ETU. A RANSE . . PE OGUN LODE IRE. KO WA BA'NI TUN AYE IFE SEE. ENIYAN GBE SIIDURO. OJO KO RO: . SO. BIIGBA. 0 DE KO LE . .. . EBI DE. 1

/'

,

..

. .

",

\

" " ,

I\.

ANI Kl A RANSE PE ERlNMI LODE OWO. KO WA BA'NI TUN AYE IFE SO BIIGBA: 0 DE KO LE /,

I"

1

I"

" ,

''''

"

,\

~NIYAN ATI ~RANKO N~OFO.

,

.....

'

,\

A NI TANI YOO BA'NI TUN AYE

IF~

I

I I '

S9 BIIGBA? W9N NI: 0 KU

, ' , ' LODE IYINDE. LABERRINJO LODE IDO. JIGUNRE LODE OTUNMOBA. ESEGBA OBALUFON . . .. . . ..." , " TlOKO WON LO SI'GBO, \ASADA ,ODE ...IJESA. ", AKODA AWO EGBA: EGBA. . ,.. ."AWO .. .' " NI'LE" IFE.. ASEDA NI'LE IFE. , WON WA BA'NI TUN AYE IFE · . ARABA BABA WON . . . SO. BIIGBA. \

"

,

...

\

,,,,

...

,

,

",

,

I

Kl

. .,

,,,

,

,,,

.. .

...

,,,,,

.. ...

EYELE MORO ESELU.IGBIN MOJO APAKO. WON DA FUN L'AGBAYIGBO IFE. NIGBA AYE IFE

·

",'\

/

,

,

,~\

... .. .. ... ,\, , IMORl M IJESA. AWO OKE IJERO. .. OGUN AWO ODE ALARA. OGBON . . ENITAARA . " "WON , NI KETU ...AWON AWO ESEMOWE. BABA .. . OBOLEBOOGUN .... . . .SEE

FO BIIGBA WON SEE TI WON KO LE TUN AYE IFE SO BIIGBA. A RANSE PE OLUl\lO AWO ODE

'\'"

\

ODUDUGBL'~UDU

~AA

,

\

'\

/

WON SEE TI: W9N KO LE TUN AYE

,

,

IF~

,

,

S? BIIGBA.

,..

,. , \ ,

..

/ ,

"

A TUN RANSE PE AKONILOGBON. A BE'WE PE AFONAHANNI. Kl WON WA BA'M rr~ .-\ ,P£ IFE

,

·

",,,

~, . . , "

'"

.

.

"" ", " "

.

..

.

SO BIIGBA. AKONILOGBOON OI,;N AFO!'liAHA.'iSI DE: WON 1"1 KI A RANSE PE OTlTO-£NIYAN. TII~E

,~

...

, ... ...

,...

,

AWO FUN W9N LODE ARUfIN: Kl9'~~IYA.'4WA n~ IPE 51 ALUOGI,;N. ~ PE

"

"

,

'

9LQFIN OLUWA MI AJALA"E. Kl 0 51 PE OU.'WA III AJALOIWN. An OLUWA

.

"

,

"

~ AGIRI-ILOGBON. OMO TI ABI LOKE ""fASE. MBI OJU TlIMO WA'\'L AFt OUN

. . . .

~II

NI~:\ L'O u: . . , , .... " " " , , TUN AYE IF~ S9 81 IGBA. 9T9TQ-~NIYA1'4 DE. 0 NI KlNI A PE OUN SI! A 1'41 A PE IWQ ,~>T~>T9-pHY \' " AN KO.O NI OUN KO\FUN , , PI:. , W,?N, NI ~E "'" " , Qaq;~ NI FUN 'PE F'QKA. 0 NI EMf KO ,,\

\

\

\

i

\

67

1\"

~"

"

' \

FUN PEe K9NKq Nil FUN'PE, FUN EERE. 0 NI EMI KO GBA IPE. AGBE Nil FUN PE FUN

"

,

,,\,

\

\,

, , ,

\

OLOKUN, ALUKO Nil FUN 'PE FUN 9LQSA, OLOBURO NlKAN NIl FUN'PE FUN J:NI-QRUN, ANI

,

"

. . . ..

"'~\'" "'''''\~~ \ IWO OTOTO-ENIYAN NIl TIl FUN'PE SI ALAJOGUN. NIGBATI QTOTQ-ENIYAN WA GBA IPE

. .

"

""

,

FUN, NI ERIN YA W~N LC? SI 'GBO ESELU, EF9N YA. W9N LQ SI £LUJU APAKO. EYE KEKEKE YA L

«1 S'ALE.

,

, ,

"'"

,

EKU W~W~Wt: YA Lp SI IT~ W9N. AW9N ARp GIGIGBA f:Wt:, WQN YA Ly

.

.

.

SILE ODO OML AJA YA LO SILU lLAJA, AGUTAN YA LO SILU ILAGUTAN. GBOGBO ERANKO

,,' ", YA LO SILU ERANKO. ENIYAN YA LO SI ILENIYAN. t

•

.

•

..

, NIJO NAA NI A SIILI: YA A

. •

•

SINA YA. •

ODIOE FIRIFIRI SILE EGUN YA, ASO GBOGBO YA KARAKARA, BAsA NI 0 DI AYANU, MO NI 0

,. "

,

""

, ..."

," . " :\~~ .

DI A YANU, 0 NI 0 DI ORAN ABULE, MO NI 0 DI ABULE, EMI BULE.IWO ABlJLt. TI KO JEKI

"

9JQ O~U KI PEe

"". ". ." . , " " NIBI " , PMQ TI ABI LOKE OJU TI MO WA'YE. 0 NI PE

. ."

~" A DA FUN OLOFIN-AJALAYE, A DA FUN OLOFIN-AJALORUN, ATI OLUWA MI AGIRI-ILOGBON.

..

'TA~~,

BIKO~E

.

AR'EWI:~UWALU,A

.

LO WA EWE ALASUWALU WA. AMU EYI WA, ONI KII SE OUN. A MU roBUN WA 0 NI KII S'OUN. 0 NIKI

t: Jf.WQ pBUN KI 'MI DA 'SO BO YIN.

W A. 0 T'OWOBO APO EGEDE, 0 MU EWE

/

A NI A JEWO OBUN.OLUWA D~Q BO

ALAL~UWALU WA,

GBOGBO WA NJO A NJO, A

NKORlN:

•

.

.

. .

"MO GB'EWE ALASUWALU. ALADE SU'WA LEM'OWO RlCml

.

.

NUO NAA L'OJO RO TO TUN AYE IFE SO BIIGBA...

NOTE# THIS IS A QUOTATION FROM THE HONORABLE REV. D. <]NADE.U: EPEGA'S

,

"

\'

"(FA AMONA AWON BABA WA", PP 150-151. 1904.

•

•

68.

"

THE HOLY ODU

, ,

,

OFUN-SA OTOORO! THE EARTH HAS FLOWN OFF ITS HOOK INTO SPACE. QGBAARA! THE EARTH IS RENT ASUNDER TO ITS VERY CORE. IF THE \VORLD BECOMES ROTTEN IN OUR TIME. IT IS BECAUSE \VE DO NOT KNOW HOW TO BEHAVE

,

,

.

ANY LONGER. IFA WAS CONSULTED FOR THE ELDERS OF IFE, WHEN THE DOMAIN OF IFE HAD BECOME LIKE A CRACKED CALABASH. WE SAID: WHO WILL HELP US REPAIR THE DOMAIN OF IFE AS WE REPAIR A CRACKED

,

CALABASH? WE SENT FOR ()LQTA FROM THE CITY OF ADO. HE CAME, A MIGHTY PRIEST, BUT COULD DO NOTHING.

. .

WE SENT FOR ERINMI FROM OWO. HE CAME, BUT COULD DO NOTHING. YET I

. .

ADO IS THE ABODE OF IFA. AND OWO IS THE SEAT OF WISE ETV. WE SENT

,

"

FOR OGUN AT IRE. TO RESTORE THE DOMAIN OF

,

IF~.

HE CAME BUT TRIED

IN VAIN. MEN BECAME UK£ DRIED TREES ON THEIR FEET. RAIN REFUSED TO FALL. HUNGER CAME. MEN AND BEASTS PERISHED. AGAIN THE DESPAIRING CRY: \VBO WILL END OUR MISERY AND RESTORE

,

IF~

TO ITS

" , , "

.

.

LOST ESTATE? A VOICE SAID: YOU HAVE NOT YET SENT FOROBALUFON AT lYINDE, LABERlNJO AT IDO. JIGUNRE AT OTUNMOBA, ESEGBA THE HIGH PRIEST OF THE EGBAS \VHO LED THEM TO THE FOREST OF THE EGBAS. YOU ,/

.

,

"

.

,~

..

HAVE NOT YET SENT FOR ASADA IN IJESA, AKODA lIN ILE IFE, OR ASEDA

,

\

.

THE GREATEST OF THEM ALL AND THEIR FATHER IN ILE IFE TO COME AND HELP IN RESTORING IFE TO ITS

LOST ESTATE. BUT WHEN WE SENT FOR THEM. THEY CAME. TRIED AND FAILED, THEY STROVE AND STROVE. IT WAS IN VAIN.

THE PIGEON KNOWS THE INNERMOST SECRETS OF ESELU. TIlE SNAIL KNOWS

,

THE WISDOM OF APAKO. THEY DIVINED FOR THE ELDERS

OF~.

WHEN IFE WAS

LIKED A CRACKED CALABASH, WHEN NO ONE COULD BE FOUND TO STEM THE

.

,,,

..

TIDE OF DESTRUCTION. WE SENT FOR OLUMO, THE PRIEST OF IMORI AT IJESA,

, / " FOR OGUN THE PRIEST OF THE ALARA, OGBON ENIT AARA. TIlE PRIEST AT THE

. . .

HILL OF HERO. ODUDUGBUNUNDU, THE PRIEST OF ESEMOWSE. OBOLEBOGUN, THE LEADER IN KETU. THEY CAME, THEY EXERTED ALL THEIR STRENGTH, BUT IN VAIN. THEY WERE POWERLESS AGAINST THE FORCES OF DESTRUCTION THAT WERE REDUCING !FE TO UTTER RUIN.

,,,

.

,I

.

THEN WE SENT FOR AKONILOGBON, WE SENT EMISSARIES TO AFONAHANNI, AND BESOUGHT THEIR HELP. THEY CAME. AND TOLD US TO SEND FOR OTOTO­

, , , f:NIYAN THE PRIEST AT THE TOWN OF ARUFIN, FOR HIM TO COME AND SOUND

. .,

"

THE TRUMPET TO CALL ALAJOGUN. TO CALL OLOFIN. MY LORD AJALAYE AND ~tY

LORD AJAL9RUN AND MY LORD AGIRI ILOGBQN, THE CHILD BORN ON TIjE

70.

..

HILL OF ITASE FROM WHERE DAWN EMERGES. FOR HE ALONE CAN RESTORE IFE

. . ,..... ""

...,

TO ITS LOST ESTATE. OTOTO-ENIYA.1"l (THE PERFECT MAN) CAME. HE ASKED: WHY HAVE YOU CALLED ME INTO YOUR WORLD? WE REPLIED: THAT YOU MAY TRUMPET TOT HE ALAJOGUN. AND THAT HE CALL THE CHIEF ONE. THE PERFECT MAN REFUSED: I SHALL NOT BLOW HE SAID. DESPERATE, WE SOUGHT TO CHANGE HIS MINDDD. WE SAID: DOES NOT THE SQUIRREL ANNOUNCE THE COMING OF THE BOA? HE AGAIN REFUSED: I WILL NOT BLOW THE TRUMPET. "DOES NOT THE TOAD PROCLAIM THE PRESENCE OF THE VIPER?" HE WOULD NOT YIELD. STILL HE SAID: -I WILL ~OT BLOW." IT WAS THEN WE SAID TO HIM: THE WOODCOCK ALONE PROCLAIMS THE SEA-GOD. THE ALUKO ALONE ANNOUNCES THE RIVEIl-GODDESS. THE OLOBURO ALONE HERALDS THE CITIZENS OF HEAVEN. Y()U ALONE. FROM THE DAWN OF TIME, HAVE ALWAYS CALLED THE ALAJOOUN (DIE CAPTAIN OF THE MILITANT HOSTS OF HEAVEN).

NOW, THE PERFECT MAN RESPONDED. HE PICKED UP HIS TRUMPET AND SOUNDED THE CALL. TIlE GREAT ONES OF HEAVEN DESCENDED. PANIC GRIPPED THE EARTIfS CHILDREN. ELEPHANTS RUSHED TO THEIR HOMES IN THE WOODS. BUFFALOES FLED TO TIlE WILDS. WINGED FOWLS SOUGHT THEIR HABITAT, THE REPTILES. lHEIRS. THE MIGHTY WATER ANIMALS HASTENED TOT HEIR REGIONS BY THE SEA. DOGS MADE STRAIGHT FOR DOG-LAND, SHEEP FOR SHEEP-LAND. HUMAN BEINGS FOR THE DWELLING PLACES OF HUMANS. l: I IER CONFUSION REIGNED. AS SOME WENT INTO THE WRONG HOUSES, OTHERS TOOK

THE WRONG DIRECTIONS. CLOTHES GOT TORN INTO SHREDS. THE ELDER SAID: CHAOS HAS TAKEN OVER! I REJOINED: CHAOS HAS TAKEN OVER. HE SAID: PATCHINESS IS THE ORDER OF THE DAY. I RESPONDED: PATCHINESS IS THE ORDER OF THE DAY. YOU ARE INCOMPLETE, I AM INCOMPLETE. EVEN THE DAYS OF THE LUNAR MONTH ARE INCOMPLETE.

THEY DIVINED FOR THE LORD OF THE POWERS OF EARTH. THEY DIVINED FOR THE LORD OF THE POWERS OF HEAVEN, AND FOR MY LORD. THE LORD OF PERFECT WISDOM. THE BABE BORN ON THE HILL OF ITASE. TIlE HOUSE OF DAWN. IT WAS HE WHO SAID WHEN HE CAME, IF INDEED IFE IS TO BE HEALED AND RESTORED: QUICKLY MUST THE LEAF

ALA~UWALU

(l1IE LEAF WHICH

RESHAPES THE CHARACTER OF MAN. CLEANSES IT AND PURIFIES IT), BE PRODUCED, THEN AND NOT BEFORE, WILL PEACE RETURN TO EARTH.

.

FRANTICALLY WE SOUGHT FOR THE LEAF-ALASUWALU. WE TOOK ONE LEAF TO HIM; HE SAYS: THIS IS NOT THE LEAF. WE TOOK

~\l'OTHER LEAF

TO HIM; HE

SAYS: THIS IS NOT THE LEAF. THEN, IN COMPASSION HE SAID TO US: CONFESS YOUR WICKEDNESS. THAT I MAY COVER YOUR NAKEDNESS.

QUICKLY WE RESPONDED: WE CONFESS OUR WICKEDNESS, LORD COVER OUR NAKEDNESS. THEN HE DIPPED HIS HAND INTO THE BAG OF PRIMORDIAL WISDOM AND BROUGHT THE LEAF

ALA~UW ALU.

WE WERE BESIDE OURSELVES

WITH RELIEF AND JOY. WE DANCED. WE MADE MERRY. WE SANG:

"WE HAVE RECEIVED THE LEAF

ALA~UW ALU.

THE CHILD WITH CROWNED HEAD HAS ENDOWED US.

ENDOWED US WITH PERFECTED CHARACTER!"

~I

~.

I

I:

ON THAT DAY, RAIN FELL DOWN FROM HEAVEN, THE DOMAIN OF IFE WAS

,ijir

RENEWED, REGENERATED. THE CALABASH THAT WAS CRACKED HAD BEEN RESTORED.

WHY SHOULD THE FOLLOWERS OF OLUW A MIMO ORUNMILA MAINTAIN IWARERE AT ALL TIMES?

" THE HOLY ODU OGBE-YONU SAYS:

'''' " L'O, SORO IWA NIKAN ." O. '"IWA NIKAN " L'O" SORO. o

" ,

"

ORI KAN KI 'BURU ll'OTIJ JF¥..

'"IW A NIKAN \ , L' '0 ~ORO O. \

Ii. ' I" !

THE MEANING:

CHARACTER IS ALL THAT IS REQUISITE. CHARACTER IS ALL THAT IS REQUISITE. THERE IS NO DESTINY TO BE CAl I ED UNHAPPY

'i

'j, ;

-I

:I,.

I

, IN

IF~CITY.

CHARACTER IS ALL THAT IS REQUISITE.

,

,/

THE HOLY ODU OGBE-MEJI SAYS: "~,,,

,

KA MU RAGBA TA IGBA

" "" ,.... , IWALA NWA

,IWA'\

\

IWA

'"

'" / TA IGBA/ KA MU"" R AGBA

, ,

IWA

",'" IWA LA NWA '

,IWA"

" " " " ,I

KA MU RAGBA KA FI TA OKUTA

"IWA, ,IWALANWA ,""" "IWA" ,

"" ,,' " , , .."

B~NI

LOWO BI 0 NIWA

OWOOLOWONI \

"

IWA

, , """

IWALA NWA"

"IWA '"

""

.

. ',,,"

BENI BIMO BI 0 NIWA

,

. .

OMOOLOMO NI

..

\

IWA

" ,,,, " IWA LA NWA 0

"IWA ..... "

,

/

\\

/,

B,ENl KqLE BI 0 NlWA

'"

",

ILE ONILE NI \

"

IWA

" , -"" IWALANWAO

'"

IWA

THE MEANING:

IF WE STRIKE RAGBA AGAINST CALABASH

THAT WIDCH WE ARE AFTER IS CHARACTER

GOOD CHARACTER

:j

IF WE STRIKE RAGBA AGAINST A ROPE

THAT WInCH WE ARE AFTER IS CHARACTER

j

GOOD CHARAClER.

IF WE STRIKE RAGBA AGAINST A ROCK THAT WInCH WE ARE AFTER IS CHARACTER GOOD CHARACTER IF ONE IS RICH WITHOUT GOOD CHARACTER THE WEALTH BELONGS TO SOMEONE ELSE

THAT WHICH WE ARE AFTER IS CHARACTER

r I

l-

I II

"

,

EVERYBODY HAS BEEN SEEKING IWA. IT IS SAID THAT IWA IS THE MOTHER OF COUNTLESS CHILDREN.

"

...

,

/

DR. WANDE ABIMBOLA WRITING IN HIS PAPER IWAPELI= THE CONCEPT OF ;'

GOOD CHARACTER IN IFA LITERARY CORPUS QUOTES MR. MODUPE ALAnE IN HIS

"

,

,/

"

ADDRESS TO THE EGBE IJINLE YORUBA (YORUBA CUL'l'URAL SOCIETY) LAGOS 'I

,

\

;'

BRANCH, ON AUGUST 31. 1967 AND PUBLISHED IN THE YORUBA CULTURAL MAGAZINE,OLOKUN, NO.8, OF AUGUST, 1969, FROM AN EXCERPT GIVEN BELOW J" " I CONCERNING THE BLESSED LORD ORUNHILA AND " IWAPELE= • I ,

,

,

/

,

/

"KA HU RAGBA TAGBA,

"IWA. ...

,

KA" HU RAGBA TAGBA,

"

I

/

"­ "IWA. ;'

,

J

J

....

/

5. KA HU RAGBA" KA FI TAKUTA, .....

" IWA. ,"

I

'"

LO'DIFA FUN 9RUNHILA, "

,

I

/

....

""

BABA N LO, GBEWA NIYAWO. ,

I

"

...

;1";'

',,'

NIGBA TI ORUNHILA YOO KOOKO GBEYAWO, , • I I

," ,

" LO GBE NIYAWO. 10. IWA I

\

I

..IWA,

,

" SI REE, , , \ I " SUURU LO BI I. , , , ... ... , I I ... , , "IWA " NIGBA TI ORUNHILA FEE GBE NIYAWO, , I ...

"IWA...

,

....

" KO BURU, NI, ,

\0

,

15. OUN 0 FEE

,,'

I

I

9, ;'

SUGBON KINI KAN NI • I

o.

~

,/

E , KU ILE'.

.. ...,

,

IWA KO YOJU •

•

\

,

,

I

"...

,

\."

45. BABA WAA BEERE PE IWA DA?

..

, ,

,

I',

..

,,,

,,'

AWON ARA ILE YOOKU NI AVON , KO RI IWA. 'NIBO LO LO?

.

•

...

o LO OJA , NI?

,

o SE KINI KAN NI? • ""

'

I

,

I

1,/

50. TITITITI, LO BA FEEJI KUN EETA, ,

, ALAMO • , " .

" SILE

'/'

LO BA LO

, •

~

,

.

WON , WI FUN 011 PE IVA 1'1 SA LO NI.

, KO" MA.A 1IA

A LO

•

NIGBA '1'0 DELE I

I

"'1 SILE ALARA •

,

ALARA,

0 NI,

,

NO RAGBA.

55. 0 ,

I

' 0 PI TAGBA. '" " , , IVA LA • 1IA O.

.

I

i

...

I

IWA.

I

" KA" NO"'.. RAGBA, ,/

" 60. KA FI 1'AGBA.

...

"IWA

,

" 0, LA N VA \

... ... IWA. ~

,

I

KA MO RAGBA, "

,

,/

" KA FI 1'AJnJTA, \

\

\

,

,

65. IWA LA N VA O.

,

\

IWA. ,/

,

,

\

,

ALARA 0 RIVA FUN HI? \

\.

\.

,/

,/

IWA LA N WA 0,

.t

, , 120. SUGBON , I

,. , , NI KO BURU.

,

o

/

,

,

.

OHUN TQ>UN 0 SE SI , TUN KU. , , , \ '\ '\ o NI, 'IW9 QRUNMILA,

,

,.

~,

,

KO 0 MAA WAA PADA LO SODE AYE O•

.. , ..

,

,

•

TO 0 BA PADA DEBE. ,

,.

,

KO 0 MAA SE E O.

,

,

I

/

KO 0 MAA SE DAADAA. •

,

,

,

'\

,

'\

KO 0 HUWA P'L~P~L'.

, ,

K6 TOJU AYA, ,

,

"

130. KO 0 T9 JU 9M9.

,

,

'\

",\,,"

/"

'\

LATONI LO, 0 0 NIl FOJU RI IWA BAYII. e

,,,

'\,

'\

./

SUGBON OUN 0 MAA BAA YIN GBE. I ..

,

~UGB?N

"

I '

'\

BO 0 BA TI

,

,

~E

,

OUN SI,

,

'\

,

BEE NI AYE RE 0 SE MAA TO SII. I

,

"

, ,. IF WE TAKE RAGBA WOODEN OBJECT AND STRIKE IT AGAINST THE CALABASH,

,

'\

LET US HAIL IWA.

,

,

IF WE TAKE RAGDA WOODEN OBJECT TO STRIKE THE CALABASH, '\

'\

LET US HAIL IWA.

, ,

5. IF WE TAKE RAGBA WOODEN OBJECT TO STRIKE

A STONE,

,,

LET US HAIL IWA.

,

,

'\'"

IFA DIVINATION WAS PERFORMED FOR 9RUNMILA '\

...

WHEN THE FATHER WAS GOING TO MARRY rwA. THE FIRST TIME THAT QRONMtLA '\

'\

5. IWA WAS THE ONE HE MARRIED.

HARRIED A WIFE,

\

\

,

\

AND IWA HERSELF

.,

I

WAS THE DAUGHTER OF SUURU (PATIENCE). , , " '" , WHEN ORUNMILA PROPOSED TO MARRY IWA,

.

SHE SAID IT WAS ALRIGHT,

15. SHE SAID THAT SHE WOULD MARRY HIM. BUT THERE WAS ONE

~

TO OBSERVE.

NOBODY SHOULD SEIID HER AWAY FROM HER MATRIMONIAL HOME. BUT SHE MUST 1101' BE USED CARELESSLY AS ONE USES RAIII VA~. NOBODY MUST POWYSR HER UNNECESSARILY •••

,

"

20. 9RUNMILA EXCLADIED. 'GOD WILL NOT LET ME DO SUCH A TIIIMi.'

HE SAID 'l'RA? BE MOULD TAKE CARE OF HER. HE SAID 'l'R&? BE MOULD TREAT HER WITH LOVE,

.

AND HE WOULD ftD'I' HER WITH KINDNESS. \.

HE THEIl MADDm I1IA. 25. AFTER A YDY u.G '!'DIE, HE BECAlm u.B&PPY VI'l'H HER •••

" HE 'I'IIEREPORE S'I'AftED TO WORRY ...IWA.

IF SHE Dm a.E WING,

HE WOULD COIIPLAl::W '!'HAT SHE DID IT WRONGLY.

30. IF SHE Dm AWOfiIER 'l'HING, HE WOULD ALSO cmlPLAIN.

" ,

WHEN IVA SAW 'l'IIAT 'l'HE TROUBLE WAS TOO MUCH

FOR HER.

\

,

IWA SAID ALRIGHT. SHE WOULD GO TO HER FATHER'S HOUSE.

I

u.

'1

1

35. AND HER FATHER WAS THE FIRST-BORN SON OF OL6DOORE. ... I

,

,

HIS NAME WAS SUURU, THE FATHER OF IWA. SHE THEN GATHERED HER CALABASH UTENSILS, AND LEFT HER HOME •

...

SHE WENT TO QRUN.

,.

...

,

40. WHEN 9RUNHILA RETURNED, HE SAID, 'GREETINGS TO THE PEOPLE INSIDE THE HOOSE. GREETINGS TO THE PEOPLE INSIDE THE BOOSE. GREETING TO THE PEOPLE INSIDE THE BOUSE.

, ,

BUT IWA DID NOT SHOW UP.

" 45. THE FATHER THEN ASKED FOR ,IWA. THE OTHER INMATES SAID THAT THEY DID

Ror

SEE HER. 'WHERE HAS SHE GONE?

DID SHE GO TO THE MARKET?

DID SHE GO SOMEWHERE?'

50. HE ASKED THESE QUESTIONS FOR A LONG TrME UNTIL HE ADDED TWO COWRIES TO THREE,

,.

AND WENT TO THE HOUSE OF AN IFA PRIEST.

, ,

THEY TOLD HIM THAT IWA HAD RUN AWAY. I

J

HE WAS TOLD TO GO AND FIND HER IN ALAIlA· S HOUSEHOLD. ,

I

WHEN HE GOT TO THE HOUSE OF ALARA, HE SAD>: I

/

55. 'IF WE RAGBA WOODEN OBJECT, AND STRIKE IT AGAINST THE CALABASH.

"IWA"

IS THE ONE WE ARE SEEKING.

·­ \­

\

LET US HAIL IWA.

~

I

IF WE TAKE RAGBA WOODEN OBJECT, 60. AND STRIKE IT AGAINST THE CALABASH. IWA IS THE ONE WE ARE SEEKING.

,

\

LET US HAIL IWA. ~

,

IF WE TAKE RAGBA WOODEN OBJECT,

AND STRIKE IT AGAINST THE STONE.

65. IWA IS THE ONE WE ARE SEEKING.

, ,

LET US HAIL IWA.

,

I

,

ALARA, IF YOU SEE "IlfA, LET ME KNOW.

,

" IS THE ONE WE ARE SEEKING.

IWA

, ,

IWA.

,

,

, ,

70. ALARA SAID THAT HE DID NOT SEE IWA. THE FATHER THEN WENT TO THE HOUSE OF

ORANGuN, KING OF THE CITY OF ILA,

I

OFFSPRING OF ONE BIRD WITH PLENTY OF FEATHERS.

..

" HE ASKED WHETHER ORANGUN SAW IWA. , , BUT ORANGUN SAID THAT HE DID NOT SEE HER. ,

75. THERE WAS HARDLY ANY PLACE HE DIDN'T GO. AFTER A LONG TIME, HE TURNED BACK, AND INQUIRED FROM HIS DIVINATION

,

"

~STRUhEWIS.

HE SAID THAtt; HE LOOKED FOR IVA D

HOUSE OF

ALARi.

80. HE LOOKED FOR HER D

TIlE

, TIlE BOOSE OF AJERO. ,

HE LOOKED FOR HER D

I

TIlE BOUSE OF ORANGUII •

HE ~OOKED FOR HEI! IN THE ABODE IFA PRIEST OF OLOWO.

•

,"

OF OGBERE,

I

,~

HE LOOKED FOR HER IN THE ABODE OF ASEEGBA, ,. IFA PRIEST OF ~GBA. .

, " "" " HE LOOKED FOR HER IN THE ABODE OF ATAKOMOSA, • IFA PRIEST OF IJESA. , ,

BUT THEY TOLD HIM THAT IWA HAD GONE TO ORUN • • HE SAID THAT HE WOULD LIKE TO GO AND TAKE HER FROM THERE. THEY SAID THAT WAS ALRIGHT. PROVIDED

HE WAS PREPARED TO PERFORM SACRIFICE.

90. THEY ASKED HIM TO OFFER A NET,

,

AND GIVE HONEY TO ESU. ,

,

HE OFFERED HONEY AS SACRIFICE TO ESD • •

WHEN ESO TASTED THE HONEY,

HE SAID, L __\

'WHAT IS THIS WHICH IS SO SWEE7e?

\

,

,

95. ,ORUN"ILA THEN ENTERED THE COSTUME OF EGUMGU., AND WENT TO HEAVEN. HE STARTED TO SING AGAIN. ESO THEN PLAYED THE GAME OF DECEIT"

" WAS. AND WENT TO THE PLACE WHERE \IWA 100. HE SAID, HEAVEN,

'A CERTAIN MAN HAS ARRIVED IN

IF YOU LISTEN TO HIS SONG, HE IS SAYING SUCH AND SUCH A THING ••• YOO ARE THE ONE HE IS LOOKING FOR ••• • IWA THEN LEFT (HER HIDING PLACE). 105. AND WENT TO MEET THEM WHERE THEY WERE SINGING. ~

""

,

L._

ORUNMILA WAS INSIDE EGUNGUN COSTUME • •

ll

.. ..

HE SAW IWA FROM THE NET OF THE COSTUME, AND HE EMBRACED HER •••

THOSE WHO CHANGE BAD LUCK INTO GOOD THEN OPENED UP THE COSTUME.

. ..

110. 'IWA, WHY DID YOU BEHAVE LIKE THAT. AND YOU LEFT ME ON EARTH AND WENT AWAY'.

tWA SAID THAT WAS TRUE. SHE SAID THAT IT WAS BECAUSE OF HOW HE MALTREATED HER

r

THAT SHE RAN AWAY, 115. SO THAT SHE MIGHT HAVE REST OF MIND.

, .."

QRUNMILA THEN IMPLORED HER TO PLEASE,

HAVE PATIENCE WITH HIM,

AND FOLLOW HIM.

.

BUT "IWA REFUSED. 120. BUT SHE SAID THAT WAS ALRIGHT,

SHE STILL COULD DO SOM THING ELSE.

SHE SAID,

, . "

'YOU QRUNMILA,

;: "

GO BACK TO THE EARTH.

WIlEN YOU GET THERE,

125. ALL 'l'RE 't'HIWGS VllICB I BAYE TOLD YOO NOT 'l'O DO,

I

! .

DON'T A'1"'I'DIPT '1'0 DO mEII.

BEHAVE WITH GOOD

CBARA~.

TAKE CARE OF YOUR WIFE,

130. AND TAKE CARE OF YOUR CRXLDREN.

FROM TODAY ON, YOU WILL NOT SET YOUR

" ANY MORE. EYES ON ..IWA

I

I. ~

:

.

BUT I WILL ABIDE WITH YOU.

BUT WHATEVER YOU DO TO ME,

WILL DETERMINE HOW ORDERLY yOUR LIFE

WILL BE.'

'\

ACCORDING TO THE HOLY ODU VERSE WRITTEN ABOVE, ONE CAN READILY SEE THE IMPORTANCE OF GOOD CHARACTER rR LIVING A SUCCESSFUL LIFE. ONE MUST TREAT ONE'S CHARACTER LIKE ORE WOULD A SPOUSE. IT IS NOT EASY TO MAINTAIN A GOOD CHARACTER

A~

ALL

TO MAINTAIN GOOD CHARACTER. SOMETIMES NOT POPULAR, BUT WE MUST REMEMBER

SOMETIMES ITS INCONVENIENT

~.

rrs

'I'RA~

NOT PROFITABLE. SOMETIMES

,

IFA TEACHES THAT THERE IS A

DAY OF ACCOUNTING.

, , , OYEKU-MOGBE SAYS: ,

.

....

,

/

AYE LOJA ,

.

ORUN NILi

'"

,

..

A DIFA FUN OLODUMARE, AGO'nJN

.. ,

I

OBA ATAYE MA TUU I

, ,

I

BEE DELE AYE I ,• ' " BEE, GBAGBE ORUN

..

.

I

AYE LOJA

,

,

ORUN NILE

•

, ,

\

E 0 JIYIN

, "

E 0 JABO

"

/

OUN TI E RI I

TRANSLATION:

THE WORLD IS A MARKET PLACE

...

IKOLE-ORUN IS OUR PERMANENT HOME • CAST DIVINATION ORACLE FOR OLODUMARE

, ..

'" IF YOU COME TO THE WORLD AND FORGET IKOLE-ORUN #

•

NOTE THAT THE WORLD IS JUST A MARKET PLACE

,

.

.

WHILE . IKOLE-OROIf IS OUR PERMANENT HOME YOU WILL ACCOUNT FOR ALL YOU HAVE DONE.

"

"

, ,

OVORIlf-GUNDA I

I

"

/"" ORUNHlLA NI KI EllIKENI MASE IKA

•

•

•

,,,

"

•

NITORI A 1'1 RE ORUM

•

"

"

, " BA DE 'BODE ORUN, BIlKA • , A RO PELEPELE EJO.

,

I

I

I

•

TRANSLATION:

,

'\.

ORUNHILA SAYS NOBODY SBOOLD rRDOLGE IN PROFLIGACY OR EVIL, I BECAUSE OF HIS EVENtUAL DEPARTURE TO HEAVEN. WHEN THE WICKED GE'I'S '10 'i'BEPORTALS OF HEAVEN HE WILL FACE A SERIOUS

, ,,,

~u::tJ"tION.

(FROM 9ROMNILA MAGAZrNE. JUNE, 1987, P. 34)

006NDA-MEJI ' ,

,

"

OORE KII GBB

,,'

'" ,. , DAIIU "

Bt=t=NI lltA ItII U

•

... ,,,' " "

''\,

", \

,

J

ASOORE GrREDO BI EIII PA DAND OHON GBOGBO IBI ,

"

BEENI itO PA DAIIU ••••••

••

, , ,"

OORE L' OPE I n itO

, SUlfWON. •

'. il

,

I: I

:

TRANSLATION: GOOD DEEDS NEVER GO UliREVARDED EVIL DEEDS NEVER REMAIIi UliSANCTIONED

i :

i i

CONSTANT t-:OOD DEEDS WImOUT VISIBLE RESULTS MAY APPEAR AS A LOSS. GOOD DEEDS ARE BENEFICIAL, EVIL IS NOT.

, ,,,

(FROM ORUNMrLA MAGAZINE, JUNE 1987, P.14)

, iI ~ ~

~

,,~

THE BOKONON / BABALAWO / BOKn • • ¥ AT THIS POINT WE SHOULD CONSIDER THE DIFFERENT NAMES THAT ARE USED ~

BY THE FON AND THE ANAGO OF DAHOMEY, THE ANLO EVHE OF TOGO, AND THE

,

•

~

YORUBA OF NIGERIA. HERE IS A LIST, WHICH IS UNDOUBTEDLY INCOMPLETE:

, .,

.,

\

BABALAWO

\

\_'"

~

(YORUBA), FATHER OF SECRETS (BABA-ALA-AWO OR BABA-NI -AWO),

AND SOMETIMES AWO: '\

,

B.~BANLA

...

,

\

(YORUBA), GRAND FATHER:

AWO-NON (YORUBA I F9N), POSSESSOR OF THE SECRET: ""'w

BOKO (FQN), A SIMPLE ABREVIATION OF THE WORD BOK9NON:

,

\

BOKQWO (YORUBA / FQN) RARELY USED. ,,, .., BOKQAWONON(YORUBA / F9N), BOK9NON THE POSSESSOR OF THE SECRET:

..

AFAKALAWO

(EVHE)

...,

NUKANTp (FQN), THOSE WHO "EXCAVATE";

-

~

NUGBONON (FON), MASTER OF TRUTH. THIS IS

•

~

BOK9NON

G~D~GBE,

....

ONE OF THE TITLES OF THE

AND IT IS RESERVED FOR THE GREATEST DIVINERS:

...,

VAVANON (FQN), GREATER THAN US ALL;

Lbwo (YORtm~), A

DUNO:

DUWONON (FqN) OR FALUWONON

"I,.,

(YORbaAJF~N),

POSSESSOR OF

_

AWOGBOGBO (YORUBA/FQN), THE BOK9NON (AWO) IS ALL. mIS NAHE IS RE­ ".

SERVED FOR THE GREAT BOK9NON; '\' " 04 " AWOJ'OGUN (YORUBA), THE BOK9NON WHO "EATS· THE AMULETTES (OGUN); ~

\

.,

~

04

AWOZEGBONIGLO (YORUBA/F9N), THE BOK9NON WHO RAISES THE GOAT (AND /

,

TOUCHES THE HEAD OF THE FAVI / OHO'FA FOR THE SACRIFICE, BUT CANNOT • • CARRY THE BEEF;

, , ...

..,

AWOKANKUKANGBE (YORUBA F9N), THE BOK9NON DIVrRES FOR THE (DEAD) AND FOR THE (LIVING);

,

,­

ALAFQSB (YORUBA) (RARE), HE WHO SPEAKS THE TRUTH NEVER SPEAKS IN VAIN:

,

./..., .., , AFA NON (FON), THE POSSESSOR OF FA (IFA).

, ,.

" "

,

OBALUWA OR BABALUWA (YORUBA), THE FATHER WHO COMMANDS THE FORCES. r THE TERN CAN ALSO MEAN THE ALMIGHTY GOD, THE BENEFACTOR, THE PRIEST

,

OF FA.

" ,.,

" ... "

THE TITLES OF ADUFE (YORUBA/FON) AND ARABA ARE CARRIED BY THOSE WHO ~

HAVE PIERCED THE MYSTERY OF IF~. IN DAHOMEY, BOK9NON G~D~GBE WAS THE

.

~

ONLY BOKONON WHO CARRIED THESE TITLES AND HE DID NOT HAVE A SUCCESSOR • .:

i

~

THE BOK9NON ALSO RECEIVES THE NAME

GB~-WE-DO-T9'

THOSE WHO TRANSMIT

THE MESSAGE OF LIFE (DEITY). THIS TITLE EXPLAINS HOW CERTAIN PRIESTS

:,

ARE FELT TO BE PRIESTS OF "GOD ALMIGHTY-. AT THE CONCLUSION,DIALEC­ ,

,

"

...

I

,

TICALLY, FA (IFA) IS, HAWU (OLODUMARE), AND HAWU IS FA(IFA). IS IT SAID THAT THE MESSENGER OF THE KING IS THE KING? ~

'/

THE ANCIENT DECEASED BOKONON , , CONSULT FA (IFA) IN KUTOME(LAND OF THE

...

,.,...,

DEAD). THESE DIVINERS ARE CALLED BOKONON-LONTON (FON), THE DIVYRERS

• • OF THE "OVER THERE".

.j,

. !

...

THE DREAM OF YAWOIKA

"

"'" (BABALAWO). I HAVE "I HAVE NEVER CARRIED THE BAG OF ANOTHER BOKQNON -

I

,

NEVER VISITED ANOTHER BOKQNON TO ASK HIM TO TEACH ME FA (IFA). IT IS ALMIGHTY GOD HIMSELF WHO TAUGHT ME WHAT I KNOW. (This occurred in 1914.)

•••• WE SLEPT TWENTY IN A SINGLE ROOM. TWENTY MEN OF MY FAMILY, AFTER THE EVENING OF A DEATH. ALL OF THEM WERE OLDER THAN I. DURING MY SLEEP, I SAW FOUR ELDERS WITH WHITE HAIR AND BEARD, WHO WERE UNKNOWN TO ME, APPROACHING ME FROM THE NORTH. EACH ONE HAD AN OSUN IN HIS HAND, AND A MAT MADE OF BAMBOO FIBERS UNDER HIS ARM. THE OSUN ( S) WERE WRAPPED IN WHITE CLOTH. WHEN THEY ARRIVED NEAR ME, THE FIRST ONE PLANTED HIS OSUN NEAR MY

,

'HEAD, UNROLLED HIS MAT AND STRETCHED OUT ON HIS BACK. THE SECOND ONE PLANTED HIS OSUN All' MY RIGHT, UNROLLED HIS MAT AND STRETCHED OUT ON HIS BACK. THE THIRD ONE PLANTED HIS OSUN BY MY FEET, UNROLLED HIS. MAT AND STRETCHED OUT all HIS BACK. THE FOURTH ONE PLANTED HIS OSON ON MY LEFT, UNROLLED BYS MAT AND STRETCHED OUT ON HIS BACK. THEIR BODIES FORMED A SQUARE, THE HEAD OF THE ONE AGAINST THE FEET OF THE OTHER. THEN, THE FIRsr OIIE,1180 LAY DAR MY HEAD, CALLED ME: -YAMUU&!­

-AGO!· I aESPONDED.

-Kai'iUl7= AlII)

I

nOOBE.·

8EPEATED: JIOGBE.

AT MY RIGHT THE SBCOMD a.E RAISED HIS VOICEi EACH OF THEN REPEATED

"

·THE NAME OF ONE OF ftIIE FDST FOUR DU (ODU). AND THE FIRST ONE CALLE~

ME AGAIN D

,

~

0ItDEIt 1ft) TEACH ME A FIFTH DU (ODU). AND EACH

FOLLOWED SUITE ONrLL

~

SYXTEENTH.

THEN THEY ROSE UP P80K THEIR MATS AND LEFT, PULLING THEIR ASEN

(OSON) FROM THE GIlOiMD, AIID ROLLING UP THEIR MATS •••

I WOKE UP ALL IN -rEARS. MY SOBBING AWOKE THE ELDERS WHO WERE

SLEEPING NEAR ME. -rIlEY ASKED ME WHAT WAS THE PROBLEM. I REPLIED:

I SAW FOUR ELDERS DESSED IN WHITE, EACH ONE CARRYING AN ASEN COSON)

AND A MAT. THEY PLAJrrED THEIR ASEN (OSUN), THE FIRST NEAR MY HEAD,

THE SECOND

TO MY RIGII'r, THE THIRD AT MY FEET, THE FOURTH AT MY

LEFT. AND THEY LAY DOlIN FORMING A SQUARE AROUND ME, ON THEIR MATS.

,

,

THEY SHOWED ME HOW TO REPEAT THE 16 HOLY ODO, STARTING WITH JIOOBE, ~,

,

THEN YEKU-MEJI ••• TELL ME, DOES THIS NOT ANNOUNCE SOMETHING BAD

FOR ME?

THE ELDERS: NOT AT ALL! NEVER HAS ANYONE SEEN A KUVITO (DEAD SPIRIT)

-

•

...., (BABALAWO)

DRESSED IN WHITE. THESE WERE, THEY SAID, B01{9NON

,

,

SENT

FROM HEAVEN TO TEACH YOU FA (IFA) - THESE WERE ELDERS WHO SAID THIS, AND THEY WERE EXPERIENCED.

­

QUICKLY, I WENT TO LOOK FOR THE NUTS WITH WHICH lfO MAKE A GtJNMAGA

"

,o • "• (OPELE), AND I HADE IT.

..

THEN, I RETURNED TO MY HOHE, AND REPEATED mE ODU(S) mAT THE ELDERS ....

HAD TAUGHT ME. MY ACQUAINTANCES HEARING HE REPE&'rIE '!'lIE ODU( S) , ASKED HE HOW I HAD ACQUIRED THIS KNOWLEDGE ALL -u..a.E &lID TREY MOCKED HE. BUT I DID NOT HAVE A CARE. I OCCUPIED MYSELF SERIOUSLY WITH MY

,

ODU(S), AND THEY PENETRATED MY MEMORY. THEN I BEGIN TO DIVINE LITTLE BY LITTLE, AND I BBC3ME A DIVINER.

-

LATER, I MET A BOK9NON WHO WAS VERY WISE,AND I FROM HIM.

~

GREAT WISDOM

r

-

I

HOW N.H. BECAME A BOKONON "I DID NOT BECOME

ACQUAINTED

(PORTO-NOVO) ...

WITH IFA IN PORTO-NOVO, BUT IN NIGERIA,

I I

I !

IN A LOCALITY NAMED GEZE. I LIVED WITH THE HUSBAND OF ONE OF MY

.

MATERNAL AUNTS. THERE WERE NO BOKONON IN THAT FANILY. I OCCUPIED MYSELF WITH WORKrNG

~

LAND. I

~

,

I HAD RECEIVED MY ItPpLI (ORI) AND MY FA

(9W~'FA)

IN THE SACRED

FOREST, WHEN I WAS VERY SMALL, AND TOO YOUNG TO UNDERSTAND WHAT IT WAS ALL ABOOY. ONE DAY, I LEFI' IIr BOllE TO GO TO THE MARKET. I MET A YORUBA WOMAN ON THE ROAD. SHE was A SLENDER WELL SHAPED WOMAN. I DID NOT KNOW HER. AS SHE APPJMMC'RRD FROM A DISTANCE, SHE SAID: WELL NOW! HELLO! - AND SHE POY SCMit'iii18G III MY HAND: IT WAS A DAMI WHITE DEATH AND DAMI RED

DEA~.

(Y.BESB WERE TWO STONES THAT ARE SACRED TO THE VODUN

I: I

i I

;

ow

DAN) • I RETURNED HOllE, AIm vrruOUT SPEAKING TO ANYONE, PUT THE TWO STONES IN MY. VALISE. FATHER. THIS

SOBaY1ftES LATER, I WENT TO PORTO-NOVO TO VISIT MY

-.s

THIS, I REfURaED WAS ENTIRELY

~ ~

EA~

DAYS

AFTER THE ENCOUNTER, NINE DAYS AFTER

GEZE. IT WAS THEN I DISCOVERED THAT MY VALISE

BY TERMITES. I DID NOT PAY ANY ATTENTION TO THIS,

AND DID NOT hEWtla.

I

,J

I~.

ON ANOTHER DAY AS I VAS GOING TO THE MARKET, I CAME ACROSS A MAN

WHO WAS SHORr AIm WELL PROPORTIONED, WHO SEEMED TO BE FON (DAHOMEAN).

HE SPOKE NAGa, ARD THE LANGUAGE OF THE "WHITES",GUN-GBE AS WELL AS FON-GBE. HE ASltED ME: DO YOU KNOW ME? - NO, I DID NOT KNOW HIM. THEN HE SAID: I-M GOING TO SHOW YOU SOMETHING. A BAD THING IS GOING

-

TO ARRIVE QUICKLY. AND HE TOOK A PENCIL FROM HIS POCKET AND A PIECE

"

""'''' , OF PAPER. THEN HE TRACED THE SIGN AKLAN-MEJI (OKONRON-MEJI), AND HE

.. .

.!

I

ASKED ME: DO YOU KNOW THIS SIGN? NO, I DID NOT KNOW IT. HE EXPLAINED

IT TO ME.

KPOB~

THAT MAN CAME FROM MAHI COUNTRY AND HAD PASSED THROUGH

(POB~).

HE ADDED: I AM CONTENT WITH YOU. I SHALL TEACH YOU MANY THINGS. THIS

FOR EXAMPLE, IF YOU ARE ABOUT TO GO SOME PLACE, AND IF A BAD THING,

A SICKNESS, OR EVEN A WAR IS ABOUT TO BEGrR, YOU SHALL PRONOUNCE THE

-

,

NAME OF AKLAN-MEJI, THEN YOU WRITE IT ON THE GROUND, OR IF YOU HAVE

A DIVINER'S BOARD, YOU WRITE THIS FIGURE rR CHALK PILED ON THE BOARD.

,

THEN YOU EAT AN OBI (KOLA NUT) AND SWALLOW IT vrru A LI'M'LE OF THE

-

POWDER IN WHICH THE FIGURE OF AKLAN-MEJI ' HAS ... , HE ALSO GAVE ME SOME PHRASES IN THE YORUBA

TIBI TI RILE

LAYENF~

B~

rRSCRIBED.

~

NATURE IS GOOD AND BAD.

~

TO PRONOUNCE:

ALSO E JIWO AKQ NI

LUKO AKPIDA, THE NAME OF THE DAGGER IS: THE DAGGER MOST NEVER ENTER INTO A SCABBARD.

,

"'"

,

THESE ARE TWO PROVERBS FROM THE ODU AKLAN-MEJI. AFrER BEARING ALL THESE THINGS, I SPENT THE NIGHT VERY

AGITA~Y.

I RATURALLY FORGOT

THESE WORDS, THEY WERE NEW TO ME. BUT, THAT SAME FIRST NIGHT I HAD A DREAM: I FOUND MYSELF FACE TO FACE WITH A All UIIDIOtIN TALL MAN, WHO STRETCHED HIMSELF OUT ON THE GROUND, AND SUPPORtED BrMSELF ON HIS

.....

"

.

...........

RIGHT ELBOW. IN HIS LEFT HAND HE HELD AN AGOWMAG&(OP¥LE), WHICH HE .

.

MANIPULATED. HE TOSSED IT ON THE GROUND, AND THUSLY, MADE ALL THE

,

,

APPEAR ONE BY ONE, FROM JIOGBE TO FU-MEJI. AS THIS PROCEDURE PROGRESSED HE NAMED THEM ••• THE NEXT DAY I REMBMBERED EVERYTHING, AS WELL AS THE PROVERBS THAT I HAD FORGOTTEN FROM THE NIGHT BEFORE. BUT I HAD GREAT FEAR OF THESE SUCCESSIVE TO THE HOME OF A ONE EYED DIVINER NAMED

,

EVEN~

HORSU

AND I HURRIEDLY WENT

DOGIDA, IN ORDER TO

)

CONSULT FA (IFA). THIS WAS THE CHIEF DIVINER OF GEZE AND I TOLD HIM ~

SrMPLY: THAT FOR SOMETIME I HAD NOT BEEN ABLE TO SLEEP. HE CAST IFA

J

'J

J

FOR ME, HE TOLD ME THAT I WAS BORN TO BE A DIVINER, AND IF I DID NOT BECOME ONE, I WOULD NEVER HAVE REST IN THIS LIFE. THEN I TOOK MY LEAVE. THE FOLLOWING NIGHT, I DID NOT SLEEP. I RETURNED TO THE HOME OF THE PRIEST THE NEXT DAY, AND HE DECLARED TO ME: YOU SHALL NOT DIE, GO IN PEACE!" ••• ALTHOUGH N.H. NEVER APPRERTISED HIMSELF TO ANY DIVINER HE DID OBSERVE THEM, AND

HAY~

AFTER THE DEATH OF HIS

A VERY QUICK MIND LEARNED MUCH FROM THEM.

FA~

\

WHO WAS VERY OLD, HE BEGAN TO DIVINE

FOR CLIENTS. THEYVERE ALL SATISFIED WITH HIS. DIVINATIONS AND THE ADVISE HE GAVE TREK. THE COMMUNITY OF PORTO-NOVO ACCEPTED HIM AS A BONAFIDE BOK~, AKD WEYER QUESTIONED THE SOURCE OF HIS MYSTICAL AND SPIRI"1'OAL

JUl(MI.JrDI3.

I,

I

TERMINOLOGY

..,

, ,

FON (DAHOMEAN)

YORUBA

ADRA, VOSISA

EBQ

AGUNMAGA

OKPELE . IFA

ASEN

pSAMNI

ASRO • GBAADU

AKPO

-

•

•

.

-

BLAVO

­

--

(ANAGO)

,

.

-

BOKONON

•

,

~,

..

OIIOLODO

DU VIKANDO 001

DUWO OR GBANA

,

J

IPA

FA

,

­,

IPA, C}IIP KAN

FA ALO DOKPO •

,

..

FAGBAJI

ODEDE-IPA .

FAGBAN

AmPA

,

I

I

,

FABO, FAF9

,

,

-

FADE

~-IPA

, FANUN

RAll-IPA

,

-

.

,

...

IP~

FANUWIWA, HUGBONU FA

,

, ..,...., FASEN OR ZON-SEN ,."

(FIRST GOAT) AKPO-KP,L,

/

OSU--IPA •

,

-

-

,

~IPA,

FAKPO

FATE , • FAVI

,

~

,

A~-IPA,

.

,

OIIO-IPA .

,

I

9KP9N-IFA

,

,

KAN FA

DA-IPA OR DIFA

KU

1m

KUDIO•

KPAJrnDA, NEKUKPADA

­

LEGBA AGBANUKWEN • .... L~GBA DO KO, XONNUKO , VODON

.

OR AGBONUX9 SU

...

-

OSUAKESAN • •

/

.

LEKA

IGBA-IFA

..., LONFLEN

ILOIFA, AGELE,ILOOKE

LOKPO

LQKPO, KPALAABA

•

~

I

.

.

NAWO OR KITI

OKITI

KPOLI • ..., SOTIN OR SOKPETIN ,

IKPOLI OR IKPONRI

~

.­

.

... IGIOSUN,YELOSUN

-­

TANLUN

TANLON

VOBLAT9

ADIBO

VODE

IBO

NOTE# FROM MAUPOrL'S -LA GEOMANCIE A L"ANCIENNE COTE DES ESCLAVES. P.P 218-219.

(

",..

.

,

"

THE KPOLI (IPONRI, OR ORI) ~

(ONE'S OWN HOLY GUARDIAN ANGEL)

THE WORD

., (ORI)/

KP~LI

"

IS COMPOSED OF TWO YORUBA WORDS:

..

OLI,(THE

"

,

SE WHO HAS CREATED THE HEAD).

~KP~

KPOLI OR ORI MEANS ON THE ONE HAND,

•

"

SPEAKING ABSTRACTLY, THE SIGN OR ODU THAT THE OMO IFA, DISCOVERS IN

,

~

.

,

.

THE FAZUN OR IGBO'DU OR THE "SOUL" OF THE PERSON. YET, SPEAKING

,

..

,

CONCRETELY, IT MEANS THE SMALL BAG OR POUCH WHERE THE FAVI/OMO'FA

,

GATHERS THE SOIL WHERE THE ODU OF HIS HEAD HAS BEEN INSCRIBED.

" OP9RI, IP9RI, IPIN, ETC. SEEMS TO MEAN A KPPLI,

B~OLENT

PROTECTIVE

SPIRIT WHO RELATES TO A PERSON OR THAT IS IN SOME VAT SPIRITUALLY CONNECTED TO THE PERSON. IT IS A SPIRIT WHICH HAs PRESrDED AT OUR CREATION, AND AT OUR BIRTH AND HAS MADE US WHAT WE ARE.

,.,

THE FAVI (9MP'FA) COLLECTS TWO OBJECTS IN THE SIXTEEN SACRED PALM KERNELS AND THE SOIL

,

, ,

F~/IGBO'DU,

,

THE

WHERE THE ODO WAS INSCRIBED. ~

THESE TWO OBJECTS ARE PLACED IN A SMALL BAG, THIS IS THE KPQLI •

.

f~.

THE CONSECRATED PALM KERNELS ARE THE MALE

EL~:TRE

SOIL WHERE THE

\

ODU WAS INSCRIBED IS FEMALE.

,

,

IN THE HOUSE OF THE PM9'FA, THE KPQLI RESTS OR THE !FA CONTAINER.

,

,

WHEN THE INITIATE GIVES FOOD TO HIS IFA AND HIS KPOLI (ORI), HE CAN ",

EAT THAT IS PRESENTED TO HIS IFA, BUT THAT WHICH IS OFFERED TO HIS

,

~

KPOLI (ORI) MUST BE OFFERED TO HIS WIFE TO EAT OR, IF HE IS NOT

•

MARRIED, TO HIS LEGBA.

" , THE COMPOSITION OF THE KPOLI/ORI VARIES WITH THE DIVINERS. ACCORDING

•

TO BOKONON GEDEGBE, THE COMPOSITION OF THE -BAG- MUST CONTAIN THE • • FOLLOWING: 1. EARTH WHERE THE SIGN OF THE INITIATE HAS BEEN INSCRIBED. THIS IS

,

' ~ THE SYMBOL OF THE SE (ASE). CERTAIN HERBS OF IFA ARE INCLUDED, THOSE

•

••

OF THE SIGN THAT WAS FOUND AND OTHERS: TEVIGAMI (pJpOKPOKPO) AND WEENA;

2. A LITTLE SAND, OR EARTH FROM THE BOTTOM OF A STREAM, LAKE POND OR OCEAN. (THE SYMBOL OF COOLNESS).

,

3. EFUN (WHITE CHALK) THE CAUSE OF HAPPINESS FOR THE OMO IFA.

• •

-

4. A LITTLE DANKI, EXCREMENT OF A SERPENT. (SYMBOL OF RICHES).

5. A PIECE OF WOOD, FROM THE MYSTERIOUS GILA.

THE OUTSIDE OF THE BAG IS DECORATED WITH COWRIES AND BEADS.

(

~

J~'FA

(SPIRITUAL COMMUNION) WITH ONE'S OWN HOLY GUARDIAN ANGEL

, THE DEVOTEE KNEELS ON THE

~NI

(MAT),

AS SHOWN IN THE ILLLUSTRAT10N. ADURA: ~,

,

~

IFARQWAO.

IFA PLEASE DESCD...

'-" ELAROWAOO, . . .,

ELA PLEASE BE PRESENT.

.""

.

.

,,'

IF YOU ARE IN 1UE OCE.AN•

BIO N BE LAPA OKUN ~

,

PLEASECOML

KORQMQWA

",

'\"

IF YOU ARE IN MID-lAGOON.

BI 0 N Bt: NILAJI 9SA

"

, KOROMOOBO "

.

PLEASECOML

""

'"

BI"., 0 N BE NI WANRAN OOJUMO

.

.

.EAST,

,

'"

N BI OJU TI M9 WA.

, "

.,

"",

. .

TETE NI KO RO MO WA ELA.

., .,

EVEN IF YOU ARE AT "WANRAN' IN THE

WHERE THE SUN RISES. COME URGENTLY:):U.

~

HOW TO PAY HOMAGE TO ONE'S ORI

FIRST POSITION

,

REST THE BODY ON DEES AND ELBOWS WITH THE

"

,

,

PALMS TURNED IJPWAIlD. THEN SAY: ORI MO PE. ORI

"

MOPE.

SECOND POSITION

I.

IN THE SECOND POSmON ONE LIES FACE DOWN, WITH THE ,

,

"

I

ARMS STRETCHED FORWARD. THEN SAY: ORI MO JUBA 0, ORI .

,"

MO JUBA O.

THIRD POSITION

ONE THEN ROLLS TO ONE'S LEFT SIDE WITH THE LEFT

, '

",

ARM EXTENDED. THEN SAY: ORII MI, LA MI O. ORII MI LA MI, O. FOURTH POSITION

ONE THEN ROLLS TO ONE'S RIGHT SIDE WITH THE RIGHT ~,/

..

,."

..

ARM EXTENDED. THEN SAY: ORI, PELE, ORI PELE O.

,

", ATARl

,

#

IWAJU

'" IPAKO.,

THE DEVOTEE DIPS TIlE FlNGEIIS OF TBI: LEFT BAND INTO A CONTAINER OF WATER THAT

"

" " ... TRACED IN IT. THE OF1JN-~

HAS BEEN MIXED WITH "IYt:ROSUN THAT HAS THE fIGURE

"

",

, DEVOTEE TOUCHES THE IWAJU. TIlE ATARLAND 1111:" IPAK9.

j

I

.~

j

]

1 j

~

J

,

"1

1

~

THE DEVOTEE TOUCHES THE TIP OF HIS I HER FINGER TO THE DIVINING POWDER IN

,

WHICH HIS I HER ODU HAS BEEN TRACED. THEN TOUCHES IT TO HIS I HER TONGUE.

1 1

\

THE DEVOTD: TIIEN SAYS:

, \"

"

I",

,\

"

"

,

",

, "

,

,\

,

"ORI NIKAN, LO TO AlASAN BA R'OKUN. BI MO BA LOWO, ORI NI 0 RO FUN. ORII MI, IWO NL I

..

•

,\,

..

ORI PELE ' . ORI PELE! om PELE!"

"

""

,

AFTER EATING TIR IYplOSUN THAT THE ODU HAS BEEN TRACED, HE I SHE THEN TAKES A PINCH OF THE POWDER BElWEEN THE THUMB AND FOREFINGER AND MARKS A LINE DOWN THE CENTER OF TIR FOREHEAD.

HOW TO HOLD COMMUNION

WITH ONE'S OWN HOLY GUARDIAN ANGEL

A WHITE SHEET COVERING THE AWO

,

THE AWO SITS ON

THE ODU OF THE A WHITE AWO MARKED ON ~

. .

/

OPON IFA

THE AWO AND/OR THE

'9"9

I

IFA MAY LEARN TO HAVE CONVERSATION WITH HIS/HER

OWN HOLY GUARDIAN ANGEL, THE ORI APERE (THE SUPREME SELF) BY SITTING ON A WHITE CLOTH WHILE COVERED BY ANOTHER CLOTH OR SHEET, A MARK THY. \.

FIGURE OF THE ODU OF ONE' SHEAD. AS ONE CONCENTRATES UPON THIS FIGURE, \,

, , ,

~

RECITE THE FOLLOWING INVOCATION TO ELA-IWORI SOFTLY:

"

, ,

"~LA RQ!" DESCEND! "~LA DESCEND!

"'LA RQ! 'LA RQ!

"~LA 'I

DESCEND!

\,\

~LA

THE COMPONETS OF THE PRIMORDIAL ARCHETYPES AND THE COLLECTIVE AFRIKAN~AHERICANS.

ANCESTRAL MEMORY OF THE

,

,

..

..

"

/

...

OLORON-ELEDA-OLODUMARE

...

1

ISESE WA •••

...

"

",

I

.

"

. ..

I,

,

(BABAIILA An ITAIiLA TI MBE LESE OLODUMARE) OUR DrYINE ARCHETYPES

. DAMBADA HWEDO

au.

COLLECTIVE ANCESTRAL MEMORY

(THE GLORIFIED, aa.DRED DEAD AND DIVINIZED HEROES WHO DIED AS A RESULT OF THE C87aCLYSMIC ENSLAVEMENT OF AFRIKAN PEOPLES, THOSE WHO DIED IN AFRDA, 'ItiDSE 11110 DIED DURING THE "MIDDLE PASSAGE", AND THOSE MHo DIED X. THE AMERICAS.)

,

...

,/

,

.,

I

AllQII BABA ATI AW9N-IYA WA (OUR FAMILIAL DEAD. ALL THE DEAD IN OUR FAMILIES, THOSE WHOM WE KNOW; AND THOSE 1IBDII WE DO NOT KNOW.

I~ .

I

.

" ,

THE NAMES OF THE DIFFERENT ESU, AND THE VARIOUS ROADS ... ~

(FROM IFA OF CUBA)

. .. 1. ISU AKUELEYE -

,,'

,E~U"

"

2. E§U QBASIN-LAYE - TInS

, "

ACCOMPANIES ODUDUWA, AND LIVES WITHIN A

CALABASH.

, AGBANUKWEN - THIS IS A SPECIAL 3. "ESU

"E~"

OP IPA~ POR AwqN AWO. HE

CONTAINS DIRT FROM AROUND THE ROOTS OP A PALH IKIN, A PIECE OF THE SKIN OF A GOAT, THE SCRAPING FROM THE HORN OF

, ,

A GOAT, AND A SMALL BALL OP HEN FEATHERS.TBYS ESU IS ALWAYS COVERED

• WITH A CLAY JAR, BECAUSE THOSE WHO SEE HIM DIREC"l"LY CAN BLIND. 4.

..

"

E~U

,

(THE FIRST THREE ESU PERTAIN TO

BE RENDERED

,

"" , \ ' ,

\...

THE ODO BABA EJIOGBE.)

/

AYERU - MESSENGER OP IFA AND THE PERSONS WHO HAVE THE ROAD OF

IFA. HE CONTAINS THE

BLOOD OF ALL ANIMALS.

"

,

" IYELU - BOTO 9RUN, BOTO AYE. HE HAS TWO PACES. a.E BELONGS TO 5. ESU E~U

AND THE OTHER BELONGS TO THE DEAD. WHEN PRAYERS ARE ADDRESSED ,

,

HE DESCENDS FROM ORUN TO AYE. HE CONTAINS A

•

~

OF A HUMAN DEAD,

"HOLY WATER", DIRT FROM THE CEMETERY, AND FRON 7BE DOOR OF A CHURCH. THIS

'\

\.

E~U

",

. . .

" "QSA-LOPOGBE, '~BELONGS TO THE FOLLOWING ODU: BAHA' ORANGUN, " ",,' ., . . \ ' '"

, "'''''

.

'/

OKONRON-FUN, OGUNDA-KONRON, OFUN-YEKU, OSE-oroRA, OGBE-FUN.

" "'"" ESU ANAKI

,,,

6. ESU QBALUFE - THE OLDEST ~SU. THE ODU ODI-WORI. 7.

,

- CONFIDANT OF IFA. THE GATEKEEPER OF THE CEMENTERY. HE

ORDERS AND SENDS, AND DISTRIBUTES THE WORK OF

~

OTHER

E~U.

(HE

CONTAINS DIFFERENT KINDS OF MANURE, ONE IKIK, DIRT FROM AROUND A

,

,

PALM TREE WHICH PRODUCES THE IKIN MIM9, DIRT FROM THE ENTRANCE OF

, OGUNDA-OTURUPQN). " " CEMENTERY. THE ODU, " 8. \ E§U

I I M~RINLAYE

- THIS

" " E~U

,

..

,

IS SPECIAL. HE LIVES IN THE OPON IFA (THE

DIVINING BOARD) • HE IS REPRESENTED BY THE POUR FACES ENGRAVED ON THE I

.

I 9P~>N

,

IFA. TO CONSTRUCT THIS

.

\

,

,

.

.. "E~U,

" A HOLE IS BORED IN THE OJU' I

OPON, THE ESE OPON, THE OJU KOTON, AND THE OJU KOSI. IN EACH HOLE • • • •

,

ESU-JOBIONA

• , " , / FU-MEJI OR OFUN-1IpL SOMETIMES ASKS FOR THE ERECTION OF A SPECIAL E~U CALLED .

JOBIONA, wmca IS COMPOSED OF TWO LEGBA(S) OR

E~U

BACK TO BACK. THEY

REPRESENT THE lWO DIRECfIONS, EAST AND WEST, AND AT THE SAME TIME THIS IMAGE

,"

REPRESENTS MAWU AND LISA. THIS IMAGE IS PLACED AT THE SIDE OF THE OTHER LEGBA IMAGES. THIS LEGBA PRonClS THE HOUSE FROM EVIL SPIRITS. OFFERINGS OF KOLA NUTS ARE PRESENTED TO IT.

, "

,

ESHU HERINL' AYE •

,

"

/

THIS ESU IS SPECIAI.. HE LIVES IN THE OPON IFA. HE IS REPRESENTED

•

I

• •

,

BY THE FOUR FACES ENGRAVED ON THE 9P9N IFA ••• A HOLE IS BORED HERE

A HOLE

HOLE BORED

HERE

HERE

A HOLE BORED HERE

IN EACH HOLE ONE PLACES DIRT FROM THE ROOTS OF A PALM TREE. DIRT

,

"­

FROM THE DIFFERENT PLACES.FOOR DIFFERENT HERBS, ONE FROM EJI-OGBE, ONE FROM '''~" OYEKU-MEJI, ONE FROM IWORI-MEJI, AND ONE FROM ODI-MEJI, ETC

•

\.

""

'"

1

1

ONE PLACES DIRT FROM THE ROOTS OF AN IGI OPE, DIRT FROM FOUR DIFFERENT PLACES, FOUR DIFFERENT HERBS. ONE FROM EJI-OGBE, ONE FROM OYEKU-MEJY, ONE FROM IWORI-MEJI, AND ONE FROM ODI-MEJI. WATER FROM FOUR DIFFERENT PLACES, BLOOD FROM FOUR DIFFERENT ANIMALS, ADD ERO, OBI, AND IYEROSON. f "" " , ./ RECITE THE AFOCHE OF QRUNMILA WHILE MARKING THE FOLLOWING ODU: BABA­ \.

/

.

,

ORANGON, OKONRON-YEKU, OTURA-LOGBE, OSA-LOGBE, AND OSE-IROSON • 9. ESU OKUBORO - HE IS LIFE AND DEATH. HE IS A KING, AND WEARS A

SPHeIAL CROWN. HE KILLS OUYCKLY. HE CONTAINS SEVEN DIFFERENT

MINERALS.

10. ESU ALAYOKI - THIS £SO CONTAINS THE HEAD OF A COCK AND THE HEART AND FEET. 11. ESU ECHEN IRIKE -

~S

OF THE IGI OPE, COCOYO,

ESU WALKS WITH OSAIN. HE CONTAINS A ROOT ~

SCRAPING FROM AN IGI OPE, THE SCRAPING

FROM A CEIDA. THE ODD IS OGBE-TURUPON. 12. ESU AYE (AJE) -

~S £SO

IS MADE IN A LARGE SEA SHELL. IT CONTAINS

ONE IKrN. A PIECE OF TURTLE SHELL, OBI, ERU, IROSON, PEONIA, HEAD OF A PIGBOR, APUCBE OP ORUNMILA, A FEATHER OF A PARROT PLACED INSIDE, THE

PEA~

OP A

TINCT PLACES,

YOL~

WA~

PLACED OUTSIDE, DIFFERENT DIRT FROM DIS­

PROM DIFFERENT PLACES. THIS ESU IS OFFERED THE

BLOOD OF ONE HUNDRED ARD ONE PIGEONS, FOR THE ONE HUNDRED AND ONE ROADS OF THIS ENTITY. THE ODU: BABA EJIOGBE, OSE-BILE, OSA-GUNDA, AND OFON-SA. 13. ESU ILE LOYA (L'OJA) - THIS ESU IS A VENDER OR A MERCHARY. HE CONTAINS A STONE FROM A HILL, DIRT FROM A

~,

DIRT FROM THE

FOUR CORNERS OF A MARKET, WATER FROM A RIVER, SOME RUBBISH FROM A MARKET. THE ODU: OBARA-MEJI. 14. ESU AWERE - THIS ESU LIVES ON THE SAVANNA. HE CONTAINS A SMALL STONE THAT IS FOUND ON LEVEL LAND, HAIR FROM A HORSE'S MANE, THREE SMALL STONES FOUND IN THE CRAW OF A PIGEON, AND THE TONGUE OF A GOAT.

I

r A KNIFE BLADE

THE EYES ARE

COWRIES

lWENTY ONE COWRIES AROUND THE BASE

THE MOUTH IS A COWRY

SURROUNDED BY F.SU MAlIS

.

ESUAWALABOMA IN ADDmON TO A STONE fROM THE CROSSROADS IT MUST CONTAIN DIRT FROM TH

,

SPECIAL PlACES '11IAT D'A INSTRUCTS. THIS ESU REQUIRES THE FOLLOWING: ERU, OSUN,

oro. AGMDO. ORl, EFUN, OYIN, OTI, IIJOFA (?), LIMAYAS, OF THE METALS OF , , / BIRlU OF no: AWO_ THIS ESU IS BORN OUT THE ENERGY OF THE ODU OTURA-MEJI., • •

OKU. EJA, 1111:

13. ESHU KOKOGBO - THIS ESHU CONTAINS DRY COCONUT, BONE OF A FISH, FROM A SURROUNDING WALL OR FENCE. 000: OSE-BILE.. NOTE: THIS ESHU WEARS A RED AND WHfff ALA

14.. ESHU MALE - THIS ELEGBA IS mE ONE THAT GAVE THE SACRED PALM KERNELS TO ORUNMILA, IN UNION WITH ORUNGAN AND 0RISHA8l HE LMS Wffif A MONKEY. HE CONTAINS ONE IKIN, DIRT FROM THE BASE OF A PALM lREE. SCRAPPI'KiS fJK)IlI\ lliE SAME TREE., A STONE FROM THE SEA, PREFERBLY THE GARRASPOSA OR AKORAi..AD' OOU: 8A8t\ EJIOGBE, OGBE-DI. THIS ESHU HAS TWO FORMS: ONE FOR BABA EJIOGBE, AND lliE OntER RJR OGBE-OI.

15. ESHU ALAGBANA -

tE "'lJ(S I't 1lE lONELY PLACES. HE HAS BEEN COMPARED TO ANIMA SOLA BUT

HE IS NOT. HE IS fROIl'1l£ SEA 1£ IS CONSTRUCTED WITH A STONE FROM THE SEA. HE CARRIES NINE STICKS, HE IS GI\B'fllR£.-:J5AO. WHEN HE IS TAKEN FROM THE SEA. HE ALSO CONTAINS SAND FROM THE SEA AS 'M:l.l..ASSEA.al. AlI'ONOLA PRODUJIOSA, CARDO SANTO, CURUJEY, BLEDO COLORADO, ESCOBAAMARGA, 1lWi1t8Q().0IKiUI.l.A, EWE INA, BLEDO BLANCO, CHAQUECUECUE., SEVEN ATARE, SEVEN AGUARDO. saat Aa1II\S. ROOT OF THE CEIBA AND CAJA.

16. ESHU ~YE - A WRY aD ESHU HE IS MADE WITH A RAT. 000: OGUNDA-TURUPON.

l

i,!~

I.

17. ESHU BA~ -

tE ~ Ii ALl. WAYS. 000: OYEKU-RETE.

I'

'.1

i. "I

iii

.,

P 18. ESHU Y1K1- TIE MOST a.urroNOUS, AND OF UNEXPECTED THINGS.

!',i .!

19. ESHU ODE MAZA (MATA) - lHlS ESHU WALlKS WITH OSHOSI. HE IS A HUNTER AND CARRIES A SMALL ARROW MADE OF IRON. SCRAPPI'KiS OF VENISON ,A PIECE OF HORN OF VENISON (ANTI.ER), , FEATHERS FROM DIFFERENT BIRDS. BlOOD FROM VARIOUS ANIMALS, DIRT FROM A MOUNTAIN, DIRT FROM LEVEL LAND,WATER FROM THE DEW OF lliE lEAVES THAT GROW ON A MOUNTAIN THAT WAS GATHERED IN THE MORNING. ._~

"

~=

20. ESHU ALABONA - THIS ESHU IS OF THE ROAD, AND PATHS. O[)(J: ODI-KA.

21. ESHU LAROYE - REBELLIOUS AND MISCHIEVOUS. THE INSEPARARBL£ FRIEND OFOGUN. THE STONE THAT HE CONTAINS CAN COME FROM A CORNER OR FROM MOUNTAIN OR RIVER. ETC.. HE ALSO CONTAINS POWDERED SNAIL, POWDERED HEAD OF A DOG, OF A GOAT, OF A COCJ<, , OF A TURTLE, ONE IKIN, POWDER OF AMAJA, ,THE EYE TOOTH OF A PIG, A PIECE OF CORRAL ORr FRON THE HOUSE OF YANSAN (OYA),DIRT FROM A CRAB, FROM A CHURCH, FROM THE FOSAn­ 22. ESHHU AGUANILEGBE - COMPANION OF OGUN. HE CONTAINS llE POWD:R OFlliE FOOR FEET OF A DOG, THE HEAD AND THE HEART. TH IS ESHU IS OFFERED OI'lLYllIATVIIOt IS OFFERED TO OGUN. 23. ESHU BELEAKE - THE KING OF BADNESS. HE CAONTAINS lHE tEAl> OF A 1tIlIlE, SCRAPPINGS FROM THE HORN OF AN ANIMAL, A RAT, A FISH, POWDERED YAM, A PECE OF ABaE FROM A BOI.l., TI-lE HEAD OF AN AKUKO, A PIECE OF COAL, AN DIRT FROM A DISTANT PLACE. 0IXl OGIE-RMRA. 24. ESHU BI YI - THE CHIEF OF TWINS. ONE OF THE MOST MISCHIEWXIS. OIXl
Page30

I

qu Ant (A.IE)

THIS TURTLE

qu

IS MADE IN A IA.cE SA SlID' IT CONTAINS ONE IKIN, A PIECE OF

,

SHEL~ OBI ERU

" ' , PEONIA.IIEAD 0 .. A PIGEON. AFOCIIE OF QRUNMILA. '" IYplOSlJN.

A

FEATHER OF A PARROT, PLACED INSIDE, AND A n:ATHER OF A VULTURE PLACED OUTSIDL

DIRT OR SOIL IS COLLECTED FROM DIFFERENT PLACES, WATER FROM DIFFERENT PLACES. THIS

E~U

\ " EJIOGBE, " IS BORN THE ODU(S) DABA

"' " "

9S~-BILE, pSA-OGUNDA,

",

AND OFUN-SA.

-I

I

\­

A KNIFE BLADE

~ "" BEADS OF QRUNMILA

I

\ ;

I!

:'l~, , I

COWRIES

THREE COWRIES ON THE FOREHEAD

THE MOUTH IS A COWRY

.. -. TEN COWRIES AROUND

-\

_

I~:~¥~" ...~ri

THE NECK

n\'"ENTY ONE COWRIES

E~U

MARIMAYE FROM

...OYEKU-TURUPON " ",

.

.

33. ESHU ALAEILU - HE IS VERY OLD. HE IS AN AWO. HE IS ONE OF THE BEST. 34. ESHU AKOKORIYE - HE IS FROM lliE LAND OF THE MINA. 35. ESHU OLONKI- THIS ESHU CARRIES OR CONTAINS THE HAIR OF A HORSE'S MANE, AND THE HAIR OF AN OX HE IS FROM THE LAND OF THE ARADA. (POQUERIA DE CABALLO YDE BUEY), FISH, AGUADO, COAL ERU, KOLA, OBI, IYEROSUN, (GUISASO DE CABALLO, DORMIDERA) ARAMU, ROSEJ\1ARY, VERBANA. ODU: OYEKU-BARA. 36. ESHU LA BON] - ODU: OSE-SA.

37. ESHU LA META. - llflS IS OFllfREE ROADS. 000: IRETE-CHE. 38. ESHU KUALO - ESHO OF TIE P(J3lJ(: SQ(JARE. ODU: OGBE-KA.

39. ESHU ELU - lHIS ESHO IS ARARA HE CONTAINS DIRT FROM A CRAB, POWDERED YAM, SULFUR, ODU: IRETE-YEKU.

40. ESHU LB.£ OR UUI- 0lXl1V\-8ARA.

41. ESHU AKI.FtO-laSESHO IS FROMlliE LAND OF THE MINA. 42. ESHU ERE - l1tIS ESHO 6 MADE FROM MUD. IT CONTAINS MAJA, RAT, FEATHERS OF A BIRD, ONE GIVES J 10 J 10 AT ns Mml. 1lE STC>r1E IS FROM A MOUNTAIN OR SAVANNA. HE CONTAINS A PIECE OF BROKEN CALABASH. EKO. A,BQPE OF EGON, A SlUG (A SHELL-LESS SNAIL), A PIECE OF YAM, DIRT FROM A TOMB, EKU, FISH, AGUADO_ ODD: OG8E~DA(OGBE- YONO).

43. EstKJ A'M:RE - tE LNES Ii lliE SAVANNA HE CONTAINS A STONE FROM A LEVEL PLACE, HAIR FROM A HORSCS MArE 1IEl'OICKE OF A GOAT, AND lliREE SJ\Wl STONES. 44. EstKJ A<:iBAI..OtKE - l1tIS ESH(J CONTAINS DIRT FROM lliE HOUSE OF VANSAN, A BONE OF EGUN. A

STONE- FROM TI£ EJf11WtCE TO TI£ HOOSE OF VANSAN, AND lliE FOLLOWING HERBS: PALO CAJA, PALO RAMON, Al..GOIXlI"t(COTIO ClAL fUIIUt. yAtlTEN. CEEA. LALJREL VIRGEN. EKU. EJA. AGUADO. ATANA, PEON lA, FEAlliER OFA'WLlUE tE WN.KS MIH TI£ E
45. ESHU AGOBARA- tEISFROMDEI.APl)OF1lE~

46. ESHU ALAKETU - HE IS A Kl"KitE ~ A aoMt- 0lXl O K ~ 47. ESHU AKOKOYE - HE IS FROM TI£ LAtlD OF MIY.. 48. ESHU BIYE - HE IS FROM TI-fE LAtlDOFll-1E ~ 49. ESHU EKILEYO - HE IS FROM lHE LAND OF THE OVO. ESHU AGOMEYO - HE IS FROM THE LAND OF lliE M1NA

- ,*.

, i

J

1

ESO AGaAN'UKWEN

•

A. INVERTED CLAY JAR. B. CLAY 80WL CONTAINING THE CLAY IMAGE. C. THE CLAY

f ; I

,

1

IMAGE. D. FEATHERS. E. ASEN IOS1Jlll F. SIIAU. METAL PADDLE. G. A NEEDLE. H. A KNIFE. THIS A SPECIAL

E~U

/

/"...

,

OF IFA I 9RUNMIIA. lit: IS THE DEFENDER OF IFA. THIS

E~U

IS THE

ANGER OF IFA HE CARRIES THE 11IINGS ONE OFFERS TO IFA TO IKOLE ORUN AND • •

,

PRESENTS THEM TO IFA.

.I

- -\

,

50. ESHU KETI - HE A MACHETE USER, A CCITlER. HE CARRIES A GARVATO AND A MACHETE. THE STONE IS FROM THE SAVANNA. 51. ESHU OKIRI- 000: OBARA-WORJ. 52. ESHU BARAlAY1KI - HE IS FROM lHE LN"ID OF M1NA, AND ALSO OVO. A FRIEND OF SONGO.

53. ESHU AFRA - HE IS FROM lHE IN'tD OF MARA HE WEARS A BLACK AND WHITE CROWN. 54. ESHU MAKENO - HE IS ARARA

55. ESHU KENENO - HE IS ARARA 56. ESHU GOGORO - ODU: 0RJ't...R)S(). 57. ESHU BAYI- El.A lHE ~VIOR. 58. ESHU BANKEO - tE CAAR£S OI"E twm OF CARACOlES. 59. ESHU ARADl

60. ESHU OLOGBt\- tECDIOM'ISmR"IWlNAHI.L ROOTS FROM A SHRUB, ANDA STONE FROM A HilL.. 61. ESHU BARAL¥IlJ(JIE­ 62. ESHU AOiIW AaKf _ 63. ESHU MARE - 11£ 11M. . . OIJIl~tlJU'Ott. 64. ESHU()G(MCI -tElS~ 65. ESHU ARAI1Ol.. L

66. ESHU SOAYU. 67. ESHU YEJW m..oI£ 68. ESHU I"fIAOE - 000: (RIC_ I SO­ 69. ESHU LAYIJERE _

70. ESHU RIUI"fBI. 71. ESHU TOSIN. 72. ESHU ONIBODE - 000: OGBE-M lIEa.FOFS S .... a»t. "DEEl£
,

AN IFA CONCEPTION OF THE UNIVERSE THE-JlIGUIlE

a£ww IS

A SCHEMATIC VERSION OF THE UNIVERSE GIVEN BY THE GREAT

aoKONON G£DEGBL THE EARTH AND THE SKY ARE BROUGHT TOGETHER LIKE A CLOSED

-

" WHOSE COMPLETE NAME IS LIKE A CRY OF CAlAaASB.. THAT IS CALLED "ODU",

-

,

DI'STRI:SS: ODU-WA

LA U

,

\

KPE L'ODU " (Y) ! UNKNOWABLE ONE SAVE US!

ODU IS

SYNONYMOUS WITH THE CREATOR. ALL AROUND THE EARTH IS THE SEA.

THE ATMOSPHERE

THE MOON

THE DOMAIN OF THE DEAD

THE INHABITED EARTH

......

... .... .. .

.. .. ... . . . .... ... .. ... ... .... \

.. . .. . .. .... ....

.

IFE

THE WATERS THAT ARE INVISmLE TO HUMAN BEINGS THE FOUR ROOTS OF THE WORLD AND OF LIFE

, , , o Dl-MEJI

j'

... ",,,

SOIL AT THE BOTTOM OF THE SEA

, '\, , ....... IWORI-M~JI

/

, ,

\'

OYEKU-MEJI

.

\

,

OGBE-MEJI

.\

THE SUPERIOR REGIONS OF REALITY.

. ".

IKOLEORUN

, ,

IKOLEAYE

•

THE INFERIOR REGIONS OF ACTUALITY. "THE SKY AND TIlE I:ARTII ARE lWO GREAT CALABASHES, WHICH HAVING BEEN CLOSED, CAN NEVER BE OPENED_"

NOON

-'0

THE KONGO COSMIC CONCEPTION

IIZA YAYI

SUNRISE

,

SUNSET

-6­ "

I

....

(LUID OF 'IRE LIVING)

"

/

I

'

_'oJ/_

-0' , , '­ ,

NSI A BAPWA

SUNRISE (LAND OF THE DEAD)

AT THE RISING AND SETTING OF THE SUN THE LIVING AND THE

-'0'-,,,-

DEAD EXCHANGE DAY AND NOON NIGHT."

-6­

" r "

,

J

"

•

THE KNOWABLE ASPECT OF AN UNKNOWABL~

INfINITY

RE~ITY.

THE

THIS IS UNDER THE

,OYEKU-MEJI "

, • .

COSMIC INFINITE EXISTENCE.

THE" . f}NKNOWABLE -ASPECT OF

ULTIMATE REALITY

THIS COIISISIS OF AJ.L ~....

CONSCYOOSllESS. !IDS PAIU

" ,

.. , ,

i

H

_

......

. . . . OR Dfr(JyftD BY HUMAN

U

....

AND THE BOLY ODD ~~.

A

ca.cKPl'

,

,

I

,

OF mE BOLY ODD ODI--JfEJI

OF . . . . . ca.SCIOOSIIESS AIID OS

RELATIOti~P !'O COSMIC CotrSCYOUSNESS

,

THE_VIaIlATlONS noM IK.QLE QRUN BATHE THE ENTIRE PLANET. THERE IS NO PART OIV'­ THIS PlANETTBAT IS INACCESSmLE TO mIS CELESTIAL ENERGY. THE KEY: TO KNOW

no: IUGIIT WORD, THE RIGHT LEAF, AND TO PERFORM THE RIGHT SACRIFICE.

,

,

. .

IKOLEORUN

/

AYE PLANET EARTH

\ I

1 \

t ,I I

/

. .

,

IKOLEORUN EACH PROPLE MUST SPIRITUALIZE AND SANCTIFY THE PART OF THE PLANET WHERE THEY LIVE. ALL PLACES ARE EQUALLY HOLY, AND EQUALLY UNHOLY.

(lFA OF CUBA)

A SONG. SONG MillE MAKING AN OFFERING TO THE EARTH

GBOGBO GUANICHE. GBOGBO GCW'IIGIE EJJEUN OLODUMARE. GBOGBO GUANICHE I LE JEUN, GBOGBO GUANICHE EJEUN OL~

A SONG. S(J1G MillE CLEANING A PERSON WITH ANIMALS OR CENSORING A HOUSE.

SARA YEN-ILE BAKURO. SARA YEN-ILE IKU NLO

SARA YEN-ILE BAKURO, SARA YEN-ILE OFO NLO

SARA YEN -ILE BAKURO, SARA YEN-ILE ARO NLO

SARA YEN-ILE BAKURO, SARA YEN-ILE EYO NLO

~

YEN-ILE BAKURO. SARA YEN-ILE GBOGBO OSOBO NLO

A SONG FOR THE NANGAREO

OLUWO: NANGARE. NANGARE.

CHORUS: NANGAREO.

OLUWO:ARERE,AREREO.

CHORUS: NANGAREO.

OLUWO:

CACALETO. MOFOLORUN

CHORUS: NANGAREO.

OLUWO: OYOLOKUN MOFOYO.

CHORUS: NANGAREO.

OLUWO: AGOGORICA LAGUEO.

CHORUS: NANGAREO.

OLUWO: INATUTO BELEYE.

o-tOROS: NANGAREO. INATUTO BELEYE. NANGAREO.

TH IS IS REPEAn:D UNTIL ALL THE CEREMONY HAS ENDED.

.

AN EBO TO THE FOUR CROSSROADS

"IBAARAIYE ,IBA\ '~YIN BABA " WA "IBA AWqN "IYA MI "," ,\, OSORONGA. OLOGINNI ORU ,~

'\

\

KIIBA ~~

~

I

.

~

",

,

ISE TI E RAN MI NI MO WAJE \

\

,

,

ETUTU MINI TI KI ~ BA MI GBM.

,

I

,

11\

\

.

"

BI EKOLO BA JUBA IRE, D.E AYANU

, " MO JUBA KJ IBA SE. \

.

BI~ RI MI ~ YQ~MI

SESE. OMQDE ME YE . SESE .... .. YO.. ...

: i

THE OFFERING: HONEY SALT ATARE (TWO PODS OF ALLIGATOR PEPPER) ONE BANANA, CUT INTO SEVEN SLICES ONE ORANGE, CUT INTO SEVEN SLICES

PLACE THE OFFERING AT A CROSSROADS AT MIDNIGHT.

,

THE QUALIFICATIONS OF A TRUE ADEPT OF IFA ~

"EVERY TRUE ADEPT OF IFA HAS COME TO THE REALIZATION THAT THERE IS BUT ONE TRUE SOCIETY - THAT IS TIll: UNIVERSE - , AND BUT ONE BROTHERHOOD, COMPOSED OF EVERYTIJING THAT MOVES OR EXISTS IN ANY OF THE PLANES OF NATURE.

~

THE TRUE ADEPT OWIFA HAS GIVEN UP FOREVER THE WORSHIP OF PERSONALITIES. WITH HIS GREATER INSIGHT, HE UNDERSTANDS THAT THOSE WHO ALLOW APPEARANCES OR EXPRSSIONS TO DETER THEM FROM THEIR SELF-APPOINTED TASKS ARE FAILURES IN THE

,

.

,

ESOTERICfiM OF THE TEACHINGS OF IFA. THE TRUE ADEPT OF IFA UNDERSTANDS THAT BEHIND THESE DIVERSE FORMS THERE IS ONE CONNECTED LIFE PRINCIPLE. THE SPARK OF TIll: "ORIGINADNG MYSTERY" IN ALL LIVING THINGS. MOST OF ALL, HE MUST LEARN TO UNDDISTAND THAT THIS DIVINE SPARK SHINES OUT AS BRIGHTLY FROM THE BODY ~

OF A FOE AS IT IIOES FROM THE DEAREST FRIEND. THE TRUE ADEPT OF IFA HAS LEARNED TO BE DIVINELY DlPt:RSONAL IN THOUGHT, ACTION, AND DESIRE.

, THE TRUE ADD'T

()17

,

,

IFA ENTERS THE IGBO'DU WITH ONE THOUGHT UPPERMOST IN HIS

MIND: "BOW CAN I AS AN INDIVIDUAL, BE OF GREATER USE IN THE UNIVERSAL PLAN." THE

,

TRUE ADEPT OF D1A IS EXTREMELY UNSELFISH AND IN EVERY EXPRESSION AND APPLICATION OF THE POWERS THAT HAVE BEEN ENTRUSTED TO HIM, NO TRUE ADEPT OF

,

IFA SEEKS ANYTIIING FOR HIMSELF, BUT UNSELFISHLY LABORS FOR THE GOOD OF ALL. NO PERSON WHO ASSU1D5 A SPIRITUAL OBLIGATION FOR WHAT HE CAN GET OUT OF IT IS WORTHY OF APPLYING FOR THE POSITION EVEN OF WATER-CARRIER. THE TRUE LIGHT CAN COME ONLY TO THOSE WHO, ASKING NOTHING, GLADLY GIVE ALL TO IT.

ADEPT WHO FEELS THAT HE IS "BETTER" THAN OTHER HUMAN BEINGS HAS RAISED A ~

BARRIER AROUND HIMSELF THROUGH WHICH NO LIGHT CAN PASS, FOR SURELY "THE BEST AMONG US ARE THOSE WHO BEHAVE THE BEST."

, SINCE THE TRUE ADEPT OF IFA IS NOT CRD:D-BOUND, HE UNDERSTANDS WITH THE COSMIC ILLUMINATION OF HIS ADVANCE DEGRD: OF ADEPTHOOD THAT AS A TRUE ADEPT HIS SPIRITUALITY MUST BE UNIVDlSAL: 8lJDINIA. KRISHNA. CHRIST, MUHAMMAD, ETC. THE NAME MEANS

~

fOR DE DC'OGIOZIS ONLY 1111: LIGHT AND NOT THE LIGHT

BEARER. BE IS J7R£E TO W08SIIIP AT EVDlY SIIIUNE D' DE SO DESIRI':S. UNDERSTANDING THE ONENESS OJ' SPIIUIlJAL DIJ'IB.

HE ItEALIZES THAT THE

,

~

9~RUN -

....

"

ELEDA - OLODUMARE - THE SUPREME DEITY; THREE

, "

STATES OF MANWESTATION OF WHICH, IN EVERY SYSTEM LIKE THAT OF THE YORUBA, IS

,

FOOVER NAMELESS, THE "IT", FROM WHICH EVEN THE SUPREME

DEITY - 9L9RUN

DERIVES..•

, LET THE TRUE ADEPT OF IFA STAND FORTH AND LIVING THE DOCTRINES WHICH HE PREACHES SHOW TO HIS BROTHER MAN AND SISTER WOMAN THE GLORY OF HIS WORK, .

.

HE HOLDS THE KEY TO TRUTH; LET HIM THEN, UNLOCK THE DOOR, AND WITH HIS LIFE

'....

, AND NOT HIS WORDS PREACH THE DOCTRINE OF THE HOLY AND DIVINE QRUNMILA BARA .

.

'\

, ,

AGBONMIREGUN WHICH HE HAS SO LONG PROFESSED•

,ABORU ABOYE , . " ABOSISE .. . ~

~

"

THE TRUE ADEPT OF IFA HAS DISCOVERED THAT THE MOST POWERFUL FORCE WITHIN THE REACH OF HUMANITY IS A CALM AND FOCUSED MIND. THE ADEPT REALIZES THAT ~

JUST AS THE "LIFE OF IFA IS COOLER THAN WATER", HIS LIFE TOO, CAN BECOME LIKE A PLACID POOL OF COOL WATER.

, , "AYE IFAJ'OMI LO"

,

~

THE TRUE ADEPT OF IFA KNOWS INTERIORLY THAT ULTIMATE REALITY CANNOT BE /

CIRCUMSCRIBED BY THEOLOGICAL FORMULATIONS. THE ADEPT OF IFA REALIZES THAT

.

,

~..

,/

~,

.

,~_.

JUST AS THE BLESSED LORD ORUNMlLA IS THE OYIGIYIGI OTA AlKU -THE MIGHTY

,,\

.

"

IMMOVABLE ROCK THAT SHALL NEVER DIE - HE TOO, CAN BECOME OYIGIYIGI OTA AIKU.

,

THE TRUE ADEPT OF IFA IS BEYOND THE LIMITING CREED OF RELIGIOUS BIGOTRY AND DOGMATISM.

~

THE TRUE ABUT OF IFA DOES NOT DISPARAGE OTHER FAITH TRADITIONS, NOR CLAIM

,

SOLE POSSESSION OF THE TRUTH. THE TRUE ADEPT OF IFA DOES NOT ATTEMPT TO CONVERT THE ABIlERENTS OF OTHER FAITHS.

, THE TRUE ADI'.PT OF IFA IS AWARE THAT JUST AS THE PROVERBIAL BLIND MEN COULD NOT ACCURAn:LY DESCRIBE AN ELEPHANT BY EACH ONE FEELING DIFFERENT PARTS OF ITS BODY; LlKEWlSI:, SPIRITUALLY BLIND THEOLOGIANS CANNOT GIVE THEIR ADHERENTS AN ACCDRAU AND ADEQUATE UNDERSTANDING OF ULTIMATE REALITY.

...AWON ARAAWAJU " , •

(THOSE WHO HAVE GONE BEYOND)

"

.

"

,

"THE AWON ARAAWAJU TAKE THE KERNEL OF 'RELIGION' AND REJECT THE HUSK." TIll: SHELL OF LIMITATION

THE RELIGIOUS NEOPIIYI'E~.I11I11

IIII."'ta,.

•••

r !

,, I·

A DOGMATIC CREED

"WHOEVER ATTACHES HIM I HERSELF TO NAMES AND CLINGS TO CONCEPTS WITHOUT BEING ABLE TO SEE THAT THESE DERIVATIVE THINGS ARE ARE ONLY STAGES, SOMETIMES BARRIERS, TO UNDERSTANDING, WILL STAY AT THE STAGE OF SECONDARY THINGS. THEY CREATE AND REMAIN IN A SUB-CULTURE OF

EMOTIONAL STIMULUS, FANTASY AND

J

QUASI-RELIGION." THOSE WHO BY THEIR DOGMATIC CREEDS HAVE CIRCUMSCRIBED THE -ORIGINATING MYSTERY OR HAVE PUT LIMITATIONS ON THE ULTIMATE REALITY, CONSEQUENTLY THEREFORE HAVE IMPRISONED THEMSELVES IN AN "EGG": AND BY THE VERY NATURE OF THAT "IMPRISONMENT" THEY HAVE DEPRIVED THEMSELVES OF ALL

SPIRITUAL NOURISHMENT, EXCEPT THAT WHICH IS FOUND IN

THE "YOLK" OF THEIR

LIMITING AND CIRCUMSCRIBING CREED.

~ " OR WON TI L9 JINA ARE ON THE OTHER HAND. THOSE WHO ARE KNOWN AS ARAAWAJU

THOSE ADEPTS WHO HAVE STOOPED DOWN AT THE DOOR OF INFINITE WISDOM, KNOWLEDGE AND UNDERSTANDING AND CIRCUMSCRIBE THE ORIGINATING MYSTERY

HAVE

DISCOVERED

THAT ONE

CANNOT

OF THE COSMIC TOTALITY. THEY HAVE

BROKEN THROUGH THE SHELL OF THE EGG OF FINITE DOGMATISM AND HAVE BEGUN TO ASCEND THE LADDER OR STAIRWAY THAT CONTAINS AN INFINITE NUMBER OF STEPS TOWARD AN UNKNOWABLE ABSOLUTE•

"

. ,

,

. -~. \ THE ARAAWAJU OR THE WON TI LO JINA

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(THE TRUE ADEPT OF IFA)

NOTE# THIS PAPER WAS INSPIRED BY-AND WAS PARTIALLY BASED ON THE

WRITINGS OF THE HON. MANLEY PALMER HALL, THE FOUNDER AND PREST~

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ORI IHO (INDIVIDUAL CHARACTER

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THE ABYSS (THIS PHYSICAL WORLD)

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IKOLE-AYE

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ORI APERE

(THE HIGHER SELF) I

THE TRUE ADEPT OF IFA MUST TRAVERSE THE GREAT ABYSS OF THIS WORLD ARMED ONLY WITH TRUTH AND RIGHTEOUSNESS