ODU IYAAMI

OSORANGA

Interpretation of the Odu Ifa related

to the Elemental Spirit of Birds by

Awo Falokun Fatunmbi

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 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
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 the Odu he
collected. Iba se Baba Fatunmbi.

Ire Awo Falokun Fatunmbi

Egbe Ifa Ogunti Ode Remo
IIIIIII
III
 IRETE MEJI
(How the Iymi's came to Earth)

K'a t'iwaju bu u, k'a t'ehin bu u, a d'if 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, aw
o
n yioku r
e
, nkan t'o b
a pin nib
e
.
E
j
e
to ba gba l'ara eni ti nw
o
n ran an si, yio gbe el
o
s'arin
e
gb
e
, gbogbo aw
o
n
e
gb
e
ni yio f'
e
nu ba a. Nigbati nw
o
n ba j
o
j
o
mu'j
e
y
e
n tan, nw
o
n o wa tuka. Nigbati nw
o
n ba tuka, t'o ba di
o
j
o
keji, t'o ba di al
e
keji, nw
o
n o tun ran an l
o
. Nw
o
n ko ni j
e
o sun,
E
l
e
iy
e
y
e
n yio m'
o
r
e
l

o
w
o
, o le mu kum
o
l

o
w
o
, o le m'
o
b
e
l
o
w
o
, o le d'eegun, o le d'ori
s
a. Ti o maa l
o
ree d
e
ruba
e
ni ti nwon ba ran an si! Bi itan aw
o
n
e
l
e
iy
es
e 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 someones
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 womens 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 womens 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.

IIIII
IIIII
I

IRETE OLOTA
(How Orunmila came to know the Secret of the Iymis 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
O
runmila nw
o
n l'aw
o
na
maa ba a ja ni. Nw
o
n l'aw
o
n o si binu si i nitori pe o t'asiri aw
o
n. Nw
o
n ni o si fe f' idi aw
o
n ni. Nw
o
n l'afi b'aw
o
n ba mu
O
runmila t'awon ba pa a. O wa l
o
ree pe aw
o
n Babalawo.
O
runmila l'o wa ka. O ri T
e
may
e
. B'awo'le o ba gbo' fa,
e
l
o
ree
kesi t'ode. A d'ifa fun
O
runmila n'ijo t'aw
o
n
e
l
e
iy
e
l'aw
o
n o pa a. Nw
o
n n'iw
oO
runmila, iw
o
l'aw
o
n
e
l
e
iy
e
o pa o, aw
o
n
e
l
e
iy
e
fe pa
o
. Nw
o
n ni o ba ree rubo. Nw
o
n ni k'
O
runmila o toju ekuj
e
bu n'ij
o
naa. Nw
o
n ni k'o si ni adie opipi. Nw
o
n ni k'o ni ek
o
ka
n. Nw
o
n ni k'
O
runmila o ni egb
e
fa owo.
O
runmila sise e b
ee
. Nigbat'o
s
e tan, nw
o
n ba l
o
fi gbogbo kini yii, nw
o
n ba fi
s
e Ifa fun
O
runmila, nwon ba fi pe
s
e. Nigbati nw
o
n fi pe
s
e tan, ti nw
o
n nj
e
e, nw
o
n ba tun l'awon o mu
O
runmila, nw
o
n wa ti
so O
runmila
ti ti ti, nw
o
n o ri
O
runmila mu mo. Nigbati aw
o
n o ri i mu mo. Nw
o
n ni
O
runmila, nw
o
n l'aw
o
n o ti
s
e ri
o
mu? O ni aj
e
kii roro ko je ekuj
e
bu,
e
ma le pa mi rara. O ni adi
e
opipi ki r'apa gun ori'le, nw
o
n o ni le pa on. Eyii ni ohun t' Orunmila se nijo n
aa, eyii ni ohun t'
O
runmila
s
e nij
o
naa, ti nw
o
n o fi le pa a, nigbati Orunmila l
o
s' ode
O
ta to l
o
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 t
hey 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 (Orunmi
l
a 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 II I I
OGBE YONU
(Why the Iymis are always in anger)

Ti o ba se mi, ngo se o. N'igi oko se maa nd'ade. Owu ni o fi ibi lebe lebe
teru . A d'ifa fun nwon ni w'aiye enia. A bu fun nwon ni w' aiye eleiye.
Nigbati awon eleiye o maa bo w'aiye, nwon ni enia, nwon ni ki nwon ma
ba yin ja. Nwon ni, ti awon ko ba fi ni ba yin ja, nwon ni, e ko gbodo
ka'la Ejio, nwon ni, e ko gbodo fe osun Aloran. Nwon ni, e ko gbodo
randede l'ehin ekule Mosionto. Nwon ni ti nwon ba ti ka'la Ejio, awon o
maa ba won ja. Ki wa ni nje ila Ejio? Omo enia ko mo ila Ejio. Nigbati
omo enia ba si nlo. Bi nwon ba ti nlo, nwon le rin de'bi kan ki nwon ja'
we kan lasan. Nwon le bo s'ibi kan ki nwon
o ma se aija'we, ki nwon o duro lasan. L'awon eleiye o wi pe, ha! Nwon ti
ka' la Ejio. Ila Ejio t'awon ni ki nwon ma ka a, ni nwon ti ka un, Ha!
Awon omo enia, nwon o ba tun maa bebe. Ti eni ti nwon so pe o ka' la
Ejio un, ti ko ba ni opolopo ebo, to ko ba si ni opolopo etutu, ti ko ba si
ni opolopo nkan ti o fi be nwon, gegebi Orunmila ti se be won, pe ki
nwon o fi ori ji on. Ti ko ba ni ohun ti o fifi be won, nwon o pa oluware.
Owo nkankan ti nwon ba ti ka mo olowo, naa ni nwon, ope ni ila Ejio.
Nwon o ni o ka'la Ejio ni yen, nitoripe ka ila Eji o, ati fe osun Aloran, ati
ara ndede l'ehin ekule Mosionto, awon eleiye fi nfiran si omo enia, ki
nwon o le ba maa ri ona enia ni, niwon se pa iru owe sile. Nwon ti mo pe
omo enia ko le gbon gbon, k'o fi le mo ohun ti nje ila Ejio. Bi enitohun
ko ba lowo lowo, ti ko si 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
nkankan b
o
, ti nw
o
n ra
e
ku, ti nw
o
n ra
e
ja, ti nw
o
n ra
e
ran, ti nw
o
n ra gbogbo nkan,ti nwon ko ba ti fun awon
e
l
e
iy
e
j
e
ninu r
e
, ni aw
o
n
e
l
e
iy
e
, nw
o
n a ni to o.
E
ni ti ol
o
ra nkan ti ko fun awon j
e
ninu re yii, nw
o
n a ni o ti randed
e
l
e
hin
e
kule Mosionto. Nitoripe o ti ra nkan ko fun awon j
e
. Ti eleyun ko ba ni eb
o
, ti ko ba ni etutu, nwon o pa a. Idi ti nw
o
nf
s
e npa gbog
bo op
o
l
o
p
o
aw
o
n enia niyii? Owe naa, owe meta ti nw
o
n pa un. Nw
o
n f fran. Nw
o
n si ti m
o
wi pe, aw
o
n
o
m
o
enia, nw
o
n ko le m
o
iru ofn y
e
n, nw
o
n ko si le pa o fn naa rara. Nitoripe nwon ti m
o
pe,
o
m
o
enia ko m
o
ohun ti j
e
ila Ejio, ohun ti aw
o
n ba pe ni ila Ejio, naa ni ila Ejio. Nw
o
n ti m
o
wi pe,
o
m
o
enia ko m
o
ohun ti j
eo
sun Al
o
ran. Ohun ti aw
o
n ba pe ni
o
sun Al
o
ran, naa ni
o
sun Al
o
ran. Nw
o
n ti mo wi pe,
o
m
o
enia ko m
o
ohun ti j
e
ara nd
e
d
e
l
e
hin
e
kule Mosionto. Ohun ti aw
o
n ba pe ni ara nd
e
d
e
l
e
hin
e
kule Mosionto, naa ni ara nded
e
l
e
hin
e
kule Mosionto. Aw
o
n
e
l
e
iy
e
ni nf nfran ni,
s
ugb
o
n
O
runmila wa lo ree b
e
b
e
tir
e
. L'o si wa tun beb
eo
m
o
r
e
m
oo
. Otun b
e
b
e
gbogbo aw
o
n enia r
e
m
oo
. Wi pe a
ti ile on ni, ati, oko on ni, ati ona on ni, ati gbogbo nkan ti on ba tun ni, ki nw
o
n o f ori r
e
ji on, ki nw
o
n o ma ba w
o
n ja, ki nw
o
n o si j
e
ki gbogbo ohun ti o maa nse y
e
n k'o maa dara.
O
runmila l' o wa f etutu ti re t'o
s
e, l'o wa f gba awa om
o
enia
sile l
o
w
o
nw
o
n. Ni aw
o
n naa si wa ni, gbogbo
e
ni ti
O
runmila ba ti
s
e etutu yii fun, t'o si be aw
o
n bayii, aw
o
n o maa f sile.
S
ugb
o
n aw
o
n ko f
e
o, ki
O
runmila o maa
s
e fun gbogbo enia.
S
ugb
o
n gbogbo
e
ni ti
O
runmila ba ti se etutu un fun, awon o ma
a f i si'le, aw
o
n ko ni pa a, awon y
o
da ti
O
runmila fun un.
E
ni ti
O
runmila ba ti ni ki aw
o
n o f sil
e
, aw
o
n o maa f sile.
E
ni ti aw
o
n ba mu, ti
O
runmila ba nbeb
e
r
e
, aw
o
n o maa f sile. Gbogbo aw
o
n ti aw
o
n
e
l
e
iy
e
ba ni nwon ti ka' la Ejio, ni nw
o
n o ba
l
o
dim
oO
runmila.
O
runmila yio pese fun nwon,
O
runmila yio tun se
e
b
e
nw
o
n,
O
runmila yio tun se fun oluwar e, ni aw
o
n
e
l
e
iy
e
o ba f ori ji i.
E
ni ti nw
o
n ba ni ofe
o
sun Al
o
ran, ni yio ba maa sare bo si
o
d
oO
runmila. Ni
O
runmila wa ngba gbogbo nwon sil
e
.
E
ni ti nw
o
n ba ni
o rand
e
d
e
l
e
hin
e
kule Mosionto,
O
runmila nikan ni o ngba gbogbo w
o
n sil
e
. Bi
O
runmila ti
s
e ngba gbogbo nwon sil
e
naa ni yii, ni aw
o
n
o
m
oe
l
e
iy
e
ni, to o. Nw
o
n ni bi aw
o
n ba nbinu tel
e
, aw
o
n ko binu m
o
. Nijo ti nw
o
n ni aw
o
n ko ni binu
si Orunmila ni yii, ti nwon si ni aw
o
n fun
O
runmila ni yoda, ko maa gba gbogbo om
o
enia sil
e
l
o
w
o
aw
o
n.
What you do to me I will do to you. The tree in the field has a crown on its
head. (The tree is the meeting place for Iyaami, the crown is the power of
Iyaami as symbolized by the Obas crown, which includes images of birds.
This is a reference to the balancing principal implicit in their spiritual
function as elemental spirits. The represent the forces of protection,
abundance and peace.)
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 co
ming 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
dEjio. The Eleiye said you must not come to collect the osun dAloran 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 would be seen as destructive and
consequently would be considered taboo in the earth realm even though the
reason for the taboo would not be apparent to anyone who could only view
the universe from an earth perspective. The simplest example of this would
be the ability in the fifth dimension to transcend time. If you could see
clearly into the future, actions that might seem innocent in the
present could have disastrous consequences. The children of the Eleiye meanin
g 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 ones 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
thatkillthey
all these
posepeople? It is the
to them. enigma,
They the three
torment enigmas
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 5th 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 Mosiontos 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 Mosiontos 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.)
IIIIII
III
 OGBE YONU
(How Orunmila Overcame the Anger of the Iymi )

Ti o ba se mi, ngo se o. N'igI oko se maa nd'ade. Owu ni o fi ibi lebe lebe
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 lowo. 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 y
o
nu. Nigbati nw
o
n ko l
o
s'ile,
o
m
oe
l
e
iy
e
rojo,
o
m
o
enia ro.
O
m
o
enia l'o j
e
bi. Nigbati
o
m
o
enia j
e
bi, aroko ti Orunmila pa sile,
O
runmila l'o jebi. Aroko t'o pa sile t'o fi ni ki nwon maa y
o
nu si on. Ni E
s
u ni,
e
nyin omo
e
l
e
iy
e
, o ni, ki
e
baa m
o
iru esi t'e ofo. O ni, ikaro t'
O
runmila di t'o gbe s'ode yen, o ni, k'
e
l
o
ree y
ee
wo. Nigbati nw
o
noy
ee
wo, nw
o
n gbe ewe oy
o
y
o
. Ha! nw
o
n ni
O
runmila ni k'e maa y
o
nu si on.
O
y
o
y
o
l'o ni k'
e
maa y
o
nu si mi o, k'
e
ma ba mi ja. Nw
o
n ni, nigbati
O
runmila ti l'ewe oy
o
y
o
, o ni, k'e maa y
o
nu
si on nu un, ki e si y
o
nu si gbogbo awon
o
m
o
enia. Nw
o
n tun ri ewe ojusaju. E
s
u l'e gbo ohun ti nwon wi mi? Nw
o
n ni ki
e
maa fi gbogbo oore se saju on, ki on maa ri gbogbo ore daradara. Nw
o
n ni ewe kini eleyi? Nw
o
n ni ewe kini ek
e
ta? O
ni ewe aanu ni. O ni gbogbo yin poo k'e maa
s
'aanu mi. Nw
o
n l'aw
o
n o si maa
s
'aanu
O
runmila. Nw
o
n l'ewe agogo ogun? O ni k'
e
m
o
. Nw
o
n l'o ni at'ile, at' oko, ati lehin odi ni, gbogbo ibi yio wu t'on nab nl
o
k'
e
j
e
ko maa dara, gbogbo ohun ti nqba nfi ow
o
le, k'
e
j
e
ko maa dara, nwon ni ti t
o
r
o
nlo fi agogo ogun yii tor
o
. Nw
o
n ni oyin yii nko? Nw
o
n ni, on naa
s
em
o
ohun ti aw
o
n fi mule nigbati awon rub
o
? O ni
O
runmila ma l om
o
gbogbo nkan o. Nw
o
n ni
e
fun yii nk
o
? ati osun? O l'efun l'o pe ki
e
maa fun on n
i rere. O l'osun l'o pe ki e maa fi rere sumi bo. Nw
o
n n'iko yii nko? Hen! o ni nigbati enyin
e
l
e
iy
e
mbo l'ode
O
run, o ni, iko l'
e
fi
s
e 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
O
runmila wa bahun ntan,
e
l
e
iy
e
ni, iw
oO
runmila, nw
o
n ni, o wi tie tan nu un. Nw
o
n ni, j
e
ki aw
o
n naa o wi t'awon. Aw
o
n
o
m
oe
l
e
iy
e
wa ni, nw
o
n ni,
O
runmila, nw
o
n ni,
o
dara, aw
o
n o p'owe o. Nwon ni t'o o ba le mo owe t'awon fe pa fun o yii, nw
o
n ni t'o ba le mo owe t'aw
o
nf
e
pa fun o yii. Nw
o
n ni ile r
e
yio maa dara,
o
na r
e
yio maa dara,
o
m
o
r
e
ko ni ku, obirin re ko ni ku, iw
o
naa ko ni ku, gbogbo
o
na t'o mab nawo si, yio maa dara.
S
ugb
o
n t'o o ba le mo owe yii o, aw
o
n o ni gba
e
b
e
r
e
, aw
o
nos
i maa binu si o nigbakigba.
S
ugb
o
n 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.
O
m
oe
l
e
iy
e
l'o jare enia. T' ib
o
l'
e
mu l'
O
yan, l'
o
jare o enia.
O
m
oe
l
e
iy
e
l'o jare enia. Oserere l'
e
mu l' ode Ikirun, l'o jare o enia
.
O
m
oe
l
e
iy
e
l'
o
jare enia. Ewe ojus aju l'o ni k'
e
maa fi ohun rere se
s
aju mi, l'
o
jare o enia.
O
m
oe
l
e
iy
e
l'
o
jare enia. Ewe
o
y
oyo
l'o ni k'
e
yomu si mi, l'o jare o enia.
O
m
oe
l
e
iy
e
l'
o
jare enia. Ewe aanu l'o ni k' e saanu mi, l'o jare o enia.
O
m
oe
l
e
iy
e
l'
o
jare enia. Ewe agogo ogun l'o ni k'e maa da're temi si mi, l'o jare o enia.
O
m
oe
l
e
iy
e
l'
o
jare enia
.
A ki i ma la'yin, k'a roju o, l'o jare o enia.
O
m
oe
l
e
iy
e
l'
o
jare enia. Nigbati
O
runmila k
o
rin yii tan,
O
runmila njo. O wa f'ow
o
si agogo. Nwo
n wa nl'agogo. Orunmila njo daradara. Nigbat'Orunmila njo tan, nwon ni,
O
runmila, nwon ni, o dara naa. Nw
o
n ni, bi o ba nlo'la ti o ba nl'oko, ti o ba nl' ode, gbogbo
o
na yio wu dawole. Nw
o
n ni, b'of
e
k
o
'le, nw
o
n ni, tof
e
l'obirin, nw
o
n ni, t'of
e
l'owo, n
w
o
n ni, to fe pe l'aiye, nw
o
n ni, t'of
e
ki aw
o
n so yio maa gba a, nwon ni, aw
o
n yio y
o
nu si oluware. Nw
o
n ni, gbogbo ohunkohun ti Orunmila ba si ti be aw
o
n, nw
o
n ni, ibi yio wu t'Orunmila ba wa, ki ba se sannma meje oke, t'o ba ko iru orin yii, aw
o
n o maa da a l'ohun, awon o si maa
s
e nkan t'o ba fe ni rere. Nw
o
n ni b'o si wa ni sanma meje ile, t'o ba ti k
o
rin yii, aw
o
n o maa
s
e gbogbo nkan t'o ba fe ni rere. Nw
o
n ni bi o ba wa ni origun m
e
r
e
rin aiye, b'o wa n'ile Olokun, b'o wa l'apa okun, b'o wa n
i la meji
o
sa, b'o wa n' Iwanra nibi t'ojumo ti m
o
wa, nw
o
n ni t'o ba ti k
o
rin yii, t'o si daruko omi t' aw
o
n mu wonyii, nwon ni, aw
o
n o fi ori ji. Nw
o
n l'o dara. Nw
o
n ni, aje ti
O
runmila o tii ni,
O
runmila nl'aje. Nw
o
n ni, aya to o tii ni, Orunmila n'l'ay
a. Nwon ni, aya ti o ni lo bim
o
, iyawo
O
runmila n'loyun,o mbimo. Nw
o
n ni, ile t'
O
runmila o tii ko, Orunmila k
o
'le. Nw
o
n ni, gbogbo core ti
O
runmila o tiiri, nwon ni,
O
runmila, o si gbo gbo gbo gbo;
O
runmila si to to to, O dagba dagba dagba. . . . L'Orunmi
la ba ni gbogbo awon
o
m
o
d'oke de'l
e
, o ni t'o ba ti mo orin yii, t'o si mo itan yii, t'o ba ti le ro o.
E
nik
e
ni ti enia ba so itan yi fun, awon
e
l
e
iy
e
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 sp
ared. (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 g
ood 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 chickens 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 chickens 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 th
e 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, yo
u
 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 bl
e
ssing 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 Iymis )

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 rorun, 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 ti

o tii ni nwon a gbe' le omo re kuro ninu re. Nwon a je k'obirin l'oyun. Eyii 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
nw
o
n ba ti k
o
rin aro. Nw
o
n l'aw
o
n o maa dahun bayii pe. Nw
o
n ba nk
o
rin bayii pe. "Iya kere e m
o
ohun mi o." Iyami Osoronga,
e
m
o
ohun mi o. Iyami Osoronga, gbogbo ohun ti mba nwi,
o
gb
o
l'oni
e
maa gbo dandan. Iyami O
s
oronga,
e
mo ohun mi o. Iyami O
s
oronga, 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 anyones children. (The
mothers 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, hens 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)

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

Ogbesa 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 sope 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 spiri
t
s 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 (3xs)

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
(Iymi 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, iw o 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'a
se
wipe, gbogbo ohun yio wu. Okunrin ko gbod
o
le da nkankan s e l
e
hin obirin. Ni Odu mb
o
d' ode isalaiye, Nigbati nwon j
o
de ode isalaiye, gbogbo igbo ti nwon ri (ti w
o
n npe ni igbo Esgun) obirin ni o nwo
o
. Eyii ti n
w
o
n npe ni igboro, obinrin ni o nwo
o
. Ko si ew
o
kankan fun obinrin nigba naa, pe igbo kan wa ti obirin ko gb
o
d
o
w
o
, tabi ika kan wa ti obirin ko gbod
o
w
o
. Bi nw
o
nob
o
Eegun, bi enia o b
o
Oro, bi enia o b
o
gbogbo ori
s
a, obinrin ni bo
o
nigba naa, nigbati
nwon wa mb
oo
b
ee
. Ha! Agba ti o ba se a
s
eju ti t
e
nite. A d'ifa fun Odu, nigbati Odu de' le aiye. Ha! Nw
o
n ni, iw
o
Odu, nw
o
n i, oba le
so
ra r
e
. Ki o se s e suuru, ki o ma yaju. Odu ni et iri? Nw
o
n ni nitori agbara re, ti Olodumare fun un, nw
o
n ni ni
tori ki aiye ma ba r'idi re. Odu ni h
o
wu! O ni, ko si nkankan. O ni nw
o
n ko ni le r'i di re. O ni on nika l'o lo
o
d
o
Olodumare. L
o
ree gba agbara ti ko se oju gbogbo awon ti nw
o
nj
o
mb
o
w'aiye, ko
s
e oju w
o
n rara! Nigbati nw
o
n wa s
o
b
ee
fun Odu tan, nw
o
n, ni k'o rubo. Odu ni, rara! O ni, on ko ni rubo.
E
b
o
ki obirin o ri agbara gba bo lati
o
d
o
Olodumare, l'oru.
S
ugb
o
n on ma le yo ay
o
p
e
r
e
. Ki on o si le lo kini yii titi. Ki aiye o ma f ba a je mo on l
o
w
o
. Ki aiye o ma f ri' di r
e
. Ko rub
o
r
e
. L'o ba nl
o
. O mu Eegun jade. O mu Oro jade. Gbogbo nkan, ko si ohun ti ki se nigba naa. Ni
O
bai
s
a wa ni, h
e
n! On ti o j
e
pe on ni Olodumare ko aiye le low
o
. Ko j
e
pe obirinbirin yii ni yio gba aiye naa, ati ika Eegun ni, ati ika Oro ni, ati ika gbogbo Ori
s
a ni. On k
o gbod
o
wo
o
kankan ninu re. Ha! obirin yii ni yio wa gba gbogbo aiye naa, ni Obai
s
a ba lo ree ke si babalawo. Babalawo ti
o loke si nijo naa, Orunmila l'o lo ke si nijo naa, Orunmila ga an l'o pe. O
ni ki Orunmila o ye on lowo kan ibo wo? Ise ti Olodumare ran on yii: Ati
ile aiye ti o ko le on lowo yii? On jise naa lajeyi. Enikankan ko si le gba
ile aiye naa lowo on. Ile aiye naa ko baje. On ti se le segun? Nlo da' fa si.
Nwon ni ebo ni ki Orisa oru. Nwon ni ki o se se suuru. Orunmila yan an
l'ebo igbin nigba naa. O yan an ni pasan. Osi yan an ni egbaajo owo. Orisa
rubo. Nigbati Orisa rubo tan, Orunmila se'fa fun Orisa. O ni, ile aiye yii o,
o mbo wa di ti e o, o ni, sugbon, suuru ni ki o se o. O ni, ti o ba ti se
suuru, 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, sugb
o
n ologun ni nwon yan fun Ogun wipe, eniti o ba f
e
ba won jagun, ki Ogun o ba won segun r
e
. O ni, ni w
o
n yan Ogun fun aw
o
n si. Ni
Odu p
e
lu
O
barai
s
a, ni won ba jo ngbe oju kannaa. Nibi ti nw
o
n gbe j
o
ngbe ojukannaa, igbin ti Ori
s
a f rub
o
, Ori
s
a mu u, o f nb
o
ori r
e
. Nibi ti Ori
s
a ngbe f igbin bo ori r
e
. Nigba Ori
s
ab
o
'ri tan, o si mu omi igbin yii. Nigbati o mu omi igbin, o ni, iw
o
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 di
e
di
e
. Nibi ti inu re gba nr
o
, o ni ha! O ni, iw
oO
bari
s
a, o ni, o ma ti
e
m
o
nkan t'o dun je. O ni a
s
e omi igbin dun bayi ati igbin naa ase o dun bayi? Nigbati oje tan, o ni o dara naa. O ni,
lailai nw
o
n ko gb
o
d
o
 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 Ori
s
a yii naa nj
e
gan an, o ni, nw
o
n o maa
fun on. Orisa ni on ko pe ki nwon ma fun
o
nigbin, o ni,
s
ugb
o
n agbara tie ti o o f han, o ni nikan ni o ndun on. O ni, gbogbo ohun yio ku ti on ba ti ni, o
ni, on gb
o
d
o
f han iw
o
Odu. Ori
s
a wi b
ee
. Nigbati Ori
s
a so b
ee
tan, Odu ni nigbati o ti di pe on
wa joko ti
o
ti on p
e
lu r
e
ngbe loju kannaa, o ni, t' o si j
e
pe gbogbo nkan ti iw
o
ba n
s
e ti o o f kankan pamo fun on. O ni, gbogbo ohun ti on naa ba maa nse poo on ko ni f
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
s
e wa joko pelu r
e
nibi kannaa.
O
bari
s
a, o ni, ko buru. Nigbati Ori
s
a ni ko buru tan nwon j
o
ngbe. Ti nw
o
n nj
o
gb
e
nw
o
nf
e
b
o
Eegun. Odu un gbe nkan ti nwon o f b
o
Eegun, gbe e l
o
s'ika Eegun. O ni, k'
O
bari
s
a o kal
o
. Ha!
O
bar
i
s
a ni
e
ru mba on. O ni ki
o kalo. Obarisa 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 w ole.
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
w
o
'l
e
. O si nf'
o
hun 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
o
hun bayii?
O
gb
o
n ni
o
kun
rin f gba agbara. Ati gbogbo
o
gb
o
n ti obirin gbon,
o
gb
o
n ni okunrin f gba l

ow
o
aw
o
n obirin. Ni Olodumare koko ko ogb
o
n ati agbara eleiy
e
ti obirin.
S
ugb
o
n
o
gb
o
n ati etan ni okunrin f gba ogb
o
n l'aw
o
n obirin. Nigbati Odu ti ri i pe Eegun yii mu or
e
l'
o
w
o
, on naa nsa fun un, o tun di ohun ti eru nba.
O
bari
s
a o gbe Eegun yii kaakiri gbogbo ilu. Odu si ti ri wipe a
so
on ni. Nigbati o ri i aso on ni.
O
ni ta wa ni eleyii? Ko si ri
O
bari
s
a nile. O ni abi
O
bari
s
a naa ni? Ni Odu ba duro nile. L'o ba ran
e
iy
e
r
e
O ni ki o l
o
bale e ni ejika. Ni nw
o
n ba j
o
nl
o
. Gbogbo nkan ti Eegun ba ti wi, ni nse ni agbara eiy
e
, 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 f
o
r
e
sil
e
. O mu ewu re w
o
.O
jade.
E
l
e
iy
e
o ti l
o
si
o
d
oe
ni t'o ni i. Nigbati o wa wole, Odu si ki i. O ni kaab
o
. O ni nibo l'o wa lo?
O
bari
s
a ni, on l
o
si ode ni. Odu ni, ko buru. O ni kaabo.
O
bari
s
a si da gbogbo nkan ti o gba bo sile. Nigbati o da a sil e tan, Odu ni o dara naa. O
ni se a
so
Eegun on naa l'o gbe l
o
si ode?
O
bari
s
a ni on naa ni. Odu ni nigbati iwo b
o
sinu Eegun un. O ni, oy
e
 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 m
o
. O ni, nf
o
r
e
w
o
'l
e
. O ni, o
ti
e
niyii. O ni, lati oni lo. O ni, on y
o
da r
e
fun
o
kunrin. O ni, lati ori ti on, o ni, obirin kankan ko gbod
o
wo nu Eegun mo. O ni, l at'ori Orisala, o ni, on y
o
da Eegun fun okunrin. O ni, sugb
o
n ti on naa nlo ode, o ni, on ni on o maa ni agbara ti maa
lo. Idi r
e
niyii Eegun pelu
e
l
e
iy
e
nw
o
n f tun ni ir
e
po. Nibi ti Eegun ba wa, nib
e
ni aw
o
n
e
l
e
iy
e
wa. Gbogbo agbara ti Eegun si nlo, agbara
e
l
e
iy
e
ni. Ni Odu ba ni on ko gbo d
o
ri ki obirin kankan ko bo sinu Eegun mo,
s
ugb
o
n bi Eegun o be maa l
o
ree
s
ea
lajoko, Ti o j
e
wipe ti Eegun ba lo sode, ti o maa je niwaju r
e
. Ti yio maa jo ko Eegun lona. O ni, eyun un nikan ni ki obirin o maa se. O ni obirin ko tun
gbod
o
w
o
ika m
o
. O ni lati oni lo
o
kunrin naa ni k'o maa gbe Eegun ki o si maa mu Eegun jade. O ni,
s
ugb
o
n gbogbo, ati
o
m
o
de, ati agba,
e
nik
oo
kan ko wa gbod
o
f obirin sere, o ni, obirin nl
o
ni agbara julo loril
e
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 fti obirin kun un, o ni, ko le
s
e
s
e. Idi r
e
ni i okunrin ko f le da nkankan se laiye, bi ko
s
e pe o l'
o
w
o
obinrin. Ni nw
o
n ba nkorin. Ni
O
bari
s
a naa ba nkorin. Nigbati o ba di Orun ti nw
o
n o ba
s
eo
s
e. O ni, gbogbo o
rin ti nwon o maa k
o
yii o, lati inu Osa meji. O ni, ki nw
o
n o maa f iba fun obirin, o ni, ti nw
o
n ba ti nf iba fun obirin, ile aiye yio maa toro. Ni nw
o
n ba nkorin bayii wi pe;
"
E
kunl
e
o,
e
kunl
e
f'obirin o.
E
obirin l'o bi wa. k'awa
 to d'enia. Ogbon aiye t'obirin ni, e kunle
fobirin 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 thei
r
 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 mo
v
ement 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 t
he 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 o
v
er 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
k
now 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 womens 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 u
t
ilizes. 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 E
g
un 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.)
S
he 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
OSA MEJI
I I
(Iymi's Anger Against Osala )

O gbe'di fun yin o. O gbe'di 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
ogbigbi l'oko. Ij
e
kuj
e
adan ni'f t'enu p
o
, ni f'
e
nu su. Aw
o
n l'o d'ifa fun Osala
O
ser
e
magbo. Nij
o
ti nl
o
ree p
o
n omi
e
l
e
iy
e
l'odo. Aw
o
n l'o d'ifa fun
e
l
e
iy
e
. Nij
o
ti nw
o
n ni ki nw
o
n ma j'owu mo. Nigbati o ya nu un Ori
s
a l'o gbin owu, l'o ba awon
e
l
e
iy
e
, nw
o
n nyo owu naa je. l'o ba se nwon l'o fn pe ki nwon ma yo owu naa je mo. Aw
o
n o ni ji nkan ara awon m
o
. Nigbati aw
o
n wa l'aiye, awon obirin nwon o ri nkankan yan lod
o
Olodumare. Nigbati nw
o
n yan i
se
da aiye tan, aw
o
n obinrin bere wi pe, kini agbara ti awon
ni? Olodumare ni aw
o
n
o
kunrin ti yan gbogbo agbara tan. Ko si ipa kan mo. Nigbati nw
o
n de'le aiye, ni awon
o
kunrin ba nyan awon obirin j
e
, nw
o
n nl
o
nw
o
n ni iloy
e
y
e
, nw
o
nn
s
ew
o
n bi o tit
o
. Nw
o
n ba wa t
o
Olodumare l
o
, pe iya ni nwon nf j
e
aw
o
n nile aiye,
aw
o
n o ni ipin kankan, Olodumare ni on o fun yin ni agbara kan, ti o koja gbogbo eyii, ati agbara
nw
o
n, ati ologun nwon. L'o ba gbe ase yii le nw
o
nl
o
w
o
. Pe ni aw
o
n aje lati maa lo fun gbogbo
o
na. Nigbati nw
o
n o de'le aiye nu un ko si odo. Gbogbo aw
o
n 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. Aw
o
n Iy

mi si wa ni odo kan. Nw
o
n pe eni Olontoki, omi yii kii gbe nigba k
oo
kan, nw
o
n maa t
o
ju r
e
. Ori
s
a si ni yii; Omi tuntun ni f maa se
o
na enia ti i maa da. Nitoripe on maa
s
e
e
da enia, l'Ori
s
a ba nl
o
ree ji omi won p
o
n. Nigbati nw
o
nb
e
r
e
si re pe nji pon, nw
o
n ba
so
omi. Nigbati nwon kam
o
be niw
o
n ba ba Ori
s
a nib
e
. Nigbati nw
o
n ba Ori
s
a nib
e
, nw
o
n ni
, iw
o
Ori
s
a, nw
o
n ni nl
e
o. Ori
s
a ni o o. Nw
o
n ni a
s
e'w
o
l'o m
o
nji omi aw
o
np
o
n nijoojum
o
bayii? Niw
o
n ba b
e
r
e
si le Ori
s
al
o
.
Nw
o
n le titi de'le Eegun. Eegun ni ki nwon j
oo e
si, ki nw
o
n o fji on. Nw
o
n ni t'o ba le gba a iw
o
Eegun. Nw
o
n ni gbogbo ago r
e
l'aw
o
n o he mi niyen
.
Nw
o
n ni gbogbo agbara r e l'aw
o
n o he mi. Eegun yara ti i jade. Niw
o
n ba nle e, o de'le Ogun. Ogun ni ki won o jo
e
si fun on ba. Nw
o
n ni, gbogbo owo re l'aw
o
n o he mi. Irinse r
e
gbogbo
e
mu l'aw
o
n
o he mi, gbogbo ise re l'awon o he mi . Ni Ogun ba yara ti i jade. Niwon ba
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 lowo re. O ni ki e maa wa bi on, on o si
maa gba a fun yin. Ni Orisa wa f'okan bal e tan. L'o ni, iwo Orunmila, ose on
loore pupo. Kini on ba yara 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 le Orunmila lowo. Ni
ada ti
aw
o
n babalwo npe ni adasa. Ti nw
o
n maa lo fun
o
d
o
Ifa lati fi
s
e iroke. Niw
o
n fi npe e ada ni adasa. L'
O
runmila ba b
e
r
e
si lu ada yii n'idi Ifa
.
Ni
O
runm
ila nba ngb
o
gbogbo ohun ti o nwi. "N
s
e ada Ori
s
a ni, ada Ori
s
a ni, ada
o
w
o
mi o, ada Ori
s
a 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 goa
t, 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, the
y
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 wa
s
established. Ifa served the function of integrating and balancing the various societies that
made up the foundation of
Yoruba spiritual tradition.)

II
II
IRETE OGBE IIIII
(How Odu Became Wife of Orunmila )

Ki' wo t e'gbe. K'emi te'gbe. Gbogbo'wa l'a jo nte'gbe. A d'ifa

fun Odu awe sakun ni. Nwon ni Odu awe sakun ni ti nti
Orun bo w'aiye. Nigbati yio maa bo s'aiye, nwon ni 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 ti Olodumare
fun eiye yii. Aragamago l'oruko ti eiye Odu yii nje. O ni iwo
Odu, o ni gbogbo ise t'o ha nran an ni yio maa je. O ni t'o ba
ti nlo nibi yiowu t'o ba ran an, ni yio maa je. O ni bi
o pe k'o se buruku, o ni bi o pe k'ose rere, o ni gbogbo ohun
yiowu ti o ba ni k'ose, ni yio maa se. Ni Odu ba gbe eiye naa wa
s'ode aiye. Odu si je eniti ti wipe ki opolopo enia ko maa ri on,
o ni oju eni ti Odu maa nfe ki o ri on, bi ota Odu ri Odu, yio f
oo l'oju, yio fi agbara yii, yio foo l'oju. Bi ota re miran ba si tun
ri igba eiye yii naa, eiye Aragamago yii naa ni yio fi foo l'oju. O
wa nl o eiye yii. O wa lo o ti ti ti ti o de'le Orunmila. Orunmila
o wa pe awon
babalawo re. O nlo ree pe, "Bi a ba ko ni l'
o
gb
o
n,
o
gb
o
n l'
e
ni igb
o
n, bi a ba ko ni l'ag
o
, ag
o
l'
e
ni go." Awo ile
O
runmila l'o d'ifa fun Orunmila ni' jo ti yio gbe Odu ni'yawo.
O
runmila ni yii, ni yio gbe Odu ni'yawo. Aw
o
n babalawo
O
runmila, nwon ni he! Nwon ni Odu ti ofe gbe ni'yawo yii o, nwon ni, agbara
kan wa l'ow
o
r
e
. Nw
o
n ni, agbara naa ni ki Orunmila o rubo sil
e
dee, nitori gbogbo aw
o
n enia r
e
. Nw
o
n ni ki o ma ba a fi agbara naa pa aje, nitori agbara ti obirin
o
hun ni, o ju ti Orunmila l
o
o. Nw
o
n ni ki
O
runmila o yara rubo'l
e
. Nw
o
n ni, kini o ru sil
e
dee. Nw
o
n ni,
k'
O
runmila o ni okete. Nw
o
n ni, ki o si ni eku. Nw
o
n ni, ki o si ni eja. J
e
gbaaj
o
,
O
runmila ru u. Nigbati
O
runmila rubo tan, nw
o
ns
e
' fa fun
O
runmila.
O
runmila 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
O
runmila naa l'o
s
e etutu naa sil e, nitoripe of
e
f
eo
, iw
o
Odu. Odu ni ko buru. Gbogbo aw
o
n ti Odu ki l

ehin ni aw
o
n aburu. O ni ki gbogbo nw
o
n maa j
e
un. O
du naa, o si igba Aragamago eiy
e
r
e
sil
e
. O ni ki o maa jeun. Odu w
o
le. Nigbati Odu wole tan, ni Odu ba ke si Orunmila. O ni, iwo
O
runmila. O ni, on de o. O ni, agbara on po o, o ni,
s
ugb
o
n on ko ni jeki w
o
n ba
o
ja. O ni, on ko ni ba'wo Orunmila ja. O
ni, afi eniti o ba be on l'owe si wipe ki on o ba o baja, o ni, ni on o maa baja,
nitori Odu ni, nwon ko fi fi ya je
O
runmila. Nitori bi nwon ba fi ya j
eO
runmila, Odu yio fi agbara re at agbara
e
iy
e
r
e
yio fi ba oluware ja. Nigbati Odu so bee fun
O
runmi
la tan, Orunmila ni, ko buru. Nwon si dijo mba bo. Nigbati o ya, Odu ni, iw
oO
runmila, o ni, yara mo ewo on
o. O ni on, o fe ki awon obirin yioku, ki nwon o ma wo on l'oju.
O ni, k'o ba on so fun gbogbo awon obirin yioku, ki nwon o ma
wo on l'l oju. O ni, eyii ti o ba ti wo on l'loju, yio ri'ja on. O ni,
on ko fe ki enikankan o wo on l'oju o. Orunmila ni, ko buru. O
si pe gbogbo awon obirin re. O kilo fun won. Awon obirin
Orunmila, nwon ko wo o l'oju. Odu nso fun Orunmila pe, o ni,
on wa ba o di eru re si rere ni. O ni, on wa ba o tun gbogbo
nkan rese ni. O ni, gbogbo nkan re ti o ba si fe baje, ki on o
maa tun un se. O ni ti o ba mo ewo on, O ni, gbogbo nkan re
poo pata ni yio maa dara. Eyii to o ba si fe baje, on ko ni je ki
nkankan o
baje. Bi o
s
o fe ba aj
e
, o ni, on ko ni j
e
, ti on gan naa ko ba si ti ba a je. O ni, aj
e
k
oo
kan ko le ba nikan Orunmila j
e
. O ni, ti
O
runmila ko ba ti fi on sere. O ni, ti
O
runmila ko si j
e
ki aw
o
n obirin r
e
yioku ko fi on sere. O ni, on ko ni ba
O
runmila ja. On ko s
i ni ba awon
e
nia r
e
ja. O ni, ki
O
runmila si maa mo gbogbo ise ti o ba f
e
maa ran on. O ni, ti o ba ran on nise, ti
e
nikan ba fi iya je
e
nibi kan, ti o ba f
e
ran on si i, on oje
e
. Agbara
e
iy
e
r
e
, ki
e
nikan ba ti fi iya j
eO
runmila, Bi o yin in, lekanna,
Odu nlo ja nib
e
nu un. l'
O
runmila wa ni h
e
n! Iw
o
Odu yii. On m
oo
ni pataki. On si m
o
pe iw
o
l'o ju gbogbo awon obirin l
o
l'aiye. On ko si ni fi o
s
era lailai. Gbogbo
o
m
o
on ti o ba si ti je babalawo naa, ni on si maa kil o fun pe, nw
o
n ko gbodo fi o
s
er
e 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'od
o
on ko gb
o
d
o
gba obirin laaye. Lati ij
o
naa, gbogbo babalawo poo pata, ko si eni ti ko l'
Odu, ko si.
E
ni ti ko ba ti i l'Odu iy
e
n ko ti i t
e
'fa nu un. Nij
o
ti o ba si ti l' Odu, nijo naa l'o di
e
niti Odu ko ni jeki iya o j
e
.
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 rem
ain 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 re
f
erence 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 o
f
 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
w
ater. 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 holdin
g
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 w
o
men 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
t
he 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 f
o
r 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 inc
l
udes 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 womens 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 womens 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
e
at 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 initiate
d
 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 perso
n
al 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 pos
i
tive 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 Orunmilas 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
womens 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. (O
so 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 tha
t
 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 h
a
s 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
womens 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.
Orunmila said he would never be displeased with Odu. Orunmila said none
of his children would ever make fun of her because Odu is the

power of the Babalawo. Orunmila said if a Babalawo possesses Ifa he

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 fowosi
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
o gbe gba eedu. O gbe' gba fun Odu. O ni iwo Odu, o ni igba eedu ni' yii.
O ni gbogbo ohun ti nwon ba ti nfi nbo igba re, o ni naa noi ki nwon maa fi
bo igba ti on fun o yii. O ni awon(Igbadu)
omo re ko ni ku kekere. O ni nwon ko ni
dagba si ya. Odu gba, o di igba meta. Odudua naa o gbe' igba ere. O gbe e fun
Eni t'oOdudua
un. Ti ba se ninaa
ku'ku ese. ni
ni bibo Nl ki
e o, Ose'yeku.
nwon A d'ifa
o tun maa fun Odu,
bo igba ere yiitimo
o niapere
on o
fi aper
Odu. e jokoo.
Ati igba ti Nwon
gbogboniawon
iwo Odu
Orisati yioku
o ba figbe
apere
funjokoo, nwon
Odu. Odu ni o di
gba, o rubo.
igba
O ni
merin. kini on o rubo fun? Nwon ni nitori awon omo re ni ki o rubo fun.
Nwon ni, ki Odu o ru eyin' die mewa. Nwon ni, ki o toju igbin mewa.
Nwon ni, ki osi toju egbaawa. Odu rubo. Nigbati 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
Aw
o
nm
e
r
e
in ni
ki nwon o maa b
o
gbogbo nw
o
n pap
o
. Nw
o
n ni ikangun m
e
rin l'aiye ni inu igba mer
e
in. Odu ni ti awon
o
m
o
on ba b
o
apere ti o j
e
ti on, Nw
o
nb
o
on naa ni. O ni ohun ti nw
o
n ba ni ki on a
s
e, on o
s
e e ni rere. O ni bi nw
o
n ba bo igba efun ti o j
e
ti
O
bari
s
a, ti nw
o
n ba pe on naa bo nib
e
, on o maa dahun. O ni bi nw
o
n ba b
o
igba osun, on o maa dahun. O ni bi nw
o
n ba b
o
igba eedu, on o maa dahun. O ni
s
ugb
o
n bi aw
o
n ti
s
e gbe apere yii sile nisisiyii. O ni gbogbo enyin om
o
on ti
e
ba b
oo
, ti
e
ba f
e
pe on b
o
l'ara nkan ti on f sinu apere yii. Lati igba naa ni nwon ba nf obi ifn, obi ipa, ni nw
o
n ba f nb
o
Odu. Ti w
o
n ba ti m
o
pe aw
o
nf
e
w
o
yara r
e
, ti aw
o
n o ba l
o
b
oo
, nw
o
n o si bu omier
o
, nw
o
n o f ra'ju. Omi
e
r
o
ti nw
o
n o f ra' ju ni'jo naa ni, on ni e
we Odundun, ewe rinrin, ori, igbin. Ni nw
o
n gbo sinu omi. Nigbati o ba f ra'ju tan, ni enia to gb
o
d
o
w
o
'le Odu. Ni enia to gbod
o
l
o
ree ri igbadu. Nw
o
n npe apere ni igba Odu. Nw
o
n npe apere ni
ile Odu. Ha! e lo si apere igbadu wo. Odu naa ni o si gbe nkan re sib
e
ki o to ku. O ni ki awon
o
m
o
on, ki nw
o
n o maa pe on bo, l'ara igba ti on gbe sinu apere yii. Ni nw
o
n ba npe Odu bo nib
e
. Lati ij
o
naa ni a ba ti nbo Odu l
o
ninu apere. L'o to f 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 m
o
wi pe o di
o
m
o
on. O ni gbogbo om
o
on ti o ba ti de igbodu naa, ko si tun maa pada bo Odu obirin on niu ap
ere.
One who offends the Dead dies the death of the disgraced. Praise Oseyeku.
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 peopl
e. 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 sh
e
 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 She
ep 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.