Ifa Divination IV Odus Ogbe Group (17-46)

This deck presents the Ogbe group of the Sacred Oracles of Ifa.
The 256 Odu Ifa

(17) Ogbe Oyeku - Ogbe Yeku

II I
II I
II I
II I

Advises to use intelligence rather than force or confrontation.

No matter how important someone is they should still follow the Babalawo’s advice.
Beginning of transformation.

(18) Oyeku Ogbe - Oyekulogbe

I II
I II
I II
I II

Says you will encounter a conflict. Rather than be involved you should be a mediator.
Be careful of friends who cause the destruction of the household.
There is no going without returning.
This Odu says: (speaking of our relationship to heaven and the world, marketplace.)
“A tree knot fears no rain,” an alias of Orunmila cast Ifa for Olodumare Agotun, the king who created the
well-balanced earth that cannot be broken up, when planning to establish a market on the water.
Behold, if you get to the earth do not forget heaven. Earth is but a marketplace. Heaven is our home.
You shall give account for all your deeds while on earth. You will account for what you have all witnessed.
Odu Oyekulogbe (18)
This Odu also says: (speaking of being mindful of our behavior in this world.)
Earth is the market, while heaven is home. This was the declaration of Ifa to Olodumare, the King that
created a perfect world.
If you arrive on earth and forget heaven, earth is the market; while heaven is home.
You shall all account for your deeds.”

Odu Oyekulogbe (18)

(19) Ogbe Iwori - Ogbewehin
II I
II
II
II I

Speaks of emotional confusion. Also ensures successful conclusions.

Rely on previous experience.

(20) Iwori Ogbe - Iworibogbe

I II
II
II
I II

Speaks of children and encourages a positive social atmosphere for maintaining the wellbeing of the family.
Play!
This Odu says: (speaking of using the positive Ase to create healing energy / Iwosan Ase.)
“Iworibogbe’ I jije. Iworibogbe I mimu.
He said something had to be offered to the child so that the child might not die: pounded yams, a hen, and
thirty-two hundred cowries.
Ifa said they should cook the food prescribed, gather all the children together, and allow the playmates of
the sick child to eat the food provided.
Ifa said the sick child would get well if a party was held for its playmates.”
Iworibogbe (20)
This Odu also says: (speaking of protecting one’s children through sacrifice.)
“Oran-bo’nilojumabo’nininu divined Ifa for Erukuku-ile (pigeon) and Erukuku-oko (dove). Both of them
were suffering from lack of children.
They were asked to sacrifice okro (a type of seed), a load of yams, a bundle of sticks, a big pot, and thirty-
two hundred cowries.
The pigeon performed the sacrifice but the dove refused.
The dove had two children and the pigeon had two children. The dove said she did not sacrifice and still had
two children.
She went to build her nest on the egungun tree. A storm came, the egungun tree was uprooted, and the
dove’s children died.
She cried out, ‘The first and the second I did not see.’
The pigeon cried out: ‘I put my back to the pot and did not die.’”
Iworibogbe (20)
Note: The pot was one of the materials/items the pigeon had sacrificed. She was able to protect her children
with the pot. They survived. Iworibogbe (20)

(21) Ogbe Idi - Ogbedi

II
II I
II I
II
Speaks of the need of performing the correct sacrifice in order to avoid embarrassment or ridicule.
Must relieve feeling of emotional pressure in order to pursue practical possibilities.
This Odu says: (speaking of the hunter stuck in an elephant for failing to sacrifice. The Ogbe the came out of an
anus.)
“Kukute-agbon Korojiji divined Ifa for Ogbe when Ogbe was going on a hunting expedition.
He was asked to sacrifice so that he would not encounter obstacles there: three he-goats, three cocks, and six
thousand cowries. He refused to sacrifice.
When he got to the forest, the rain came. As he was running away, he saw a wide hole that he thought was in a tree
or an anthill.
He fell into the hole and did not know that it was an elephant that had opened its anus. The elephant closed up its
anus against him. He therefore could not find a way out.
His people started to search for him. After a while, when they could not find him, they decided to go and perform the
sacrifice he had neglected.
He was then excreted by the elephant. However, they said: The Ogbe that came out of an anus should be called
Ogbedi.”
Ogbedi (21)
This Odu also says: (speaking of how Esu came to living outside the house.)
“Ogbedikaka, Ogbedilele cast Ifa for Esu when he was serving a term of slavery with Orunmila, Orisa-nla, Orisa-Oko,
and Ogun. Esu was asked to offer as a sacrifice: palm kernel shells, nine pigeons, and eighteen thousand cowries. Ifa
medicine should be prepared to enable him to pay his debts.
Esu refused to sacrifice.
Esu was a fisherman at the time. Whenever he caught a lot of fish in his trap, the irunmale (four hundred deities)
were envious of him. They thought that Esu would soon make enough money to bail himself out of his financial
straits.
For this reason, they decided to send him on errands to distant places on the same day. Orunmila sent
Esu to Oke-Bisi to bring his bag and tray. After sending the message, Orunmila thought of consulting the Ifa oracle on
the matter. He called the babalawos who divined Ifa and saw Ogbedikaka. Orunmila was advised to sacrifice six
rabbits, six pigeons, and twelve thousand cowries. He heard and performed the sacrifice.
Ifa medicine was prepared for him by tying up the six rabbits in the bag. They warned him to always carry the bag
with him.
Orisa-nla asked Esu to go to Iranje and bring his staff (opa-osoro) and a bag.
Orisa-Oko sent Esu to Ode-Irawo.
Ogun asked Esu to go to Ode-Ire and bring his gbamdari (a large cutlass).
Quickly, Esu got up and went to a nearby bush, where he conjured and obtained all the things requested.
Immediately after Esu had left, all the irunmale went to collect the fish from his trap. As he was returning home, he
found them sharing his fish. When he appeared unexpectedly, everybody pocketed their fish. He delivered all the
items they had requested him to fetch.
Esu then began to question everybody. “Where did you get the fish you were sharing?” Some were apologizing;
some did not know what to say. Those begging his pardon decided to give up their claims on the money he owed
them. He should not let anyone hear that they had stolen. It was the custom in Ife at the time that nobody must
steal.
Orunmila said he did not steal Esu’s fish. Esu said Orunmila must have stolen the fish that were tied up in the bag he
was holding. Esu thought fish noses were bulging out of the bag.
They took the matter to court at Ife town. They argued. The court decided to ask Orunmila to unveil the contents of
his bag. He loosened his bag and they saw the six rabbits he threw out. They started to blame Esu. Esu begged
Orunmila for his pardon. Orunmila refused to accept his apology. Esu further pledged his house and other
possessions to Orunmila. Orunmila still refused to accept his plea.
The otu Ife (elders of Ife) asked Esu what he intended to do. Esu responded that he would go home with Orunmila
and continue to serve him forever.
They handed Esu over to Orunmila. When they arrived at Orunmila’s house, Esu wanted to enter with Orunmila.
Orunmila refused and asked Esu to sit outside. Orunmila said what he ate inside the house he would share with Esu
outside.
Esu has been living outside ever since that day.”
Ogbedi (21)

(22) Idi Ogbe - Idigbe

II
I II
I II
II

Speaks of present or imminent trouble and provides the sacrifice necessary to overcome it.
Temporal fears.
Emotional relationships causing unrest and imbalance.
IDI OGBE / ODI OGBE: “Rebirth leads to an open road. A threat from enemies is eliminated. Warns of
serious consequences if a threat is ignored. In this Odu we are implored not to lie. Ebo to Shango for
victory. Ifa says if the client is a man, he will be blessed with lots of women, but be careful, his enemies
might send him a woman who will cause him many problems. Don’t get into it with anyone talking badly.
Don’t disagree with parents. Ebo for long life. Possible initiation into Orisa. (Fasola)
This Odu also says: (speaking of how Orunmila averted death and disease from entering his house.)
“Baba-akikibiti, Baba-akikibiti cast Ifa for Orunmila when both death (iku) and disease (arun) threatened to
visit his house.
He was advised to prepare two sigidi amomu (a form of Esu Elegbara) with two hundred eeru (type of
herb) stuck to them:
Give them wooden cutlasses to hold in their hands and put pieces of kola nut in their mouths. Kill a he-goat
and pour its blood over them. Place one at the door in front of the house and the other at the door behind the
house.
Orunmila performed the sacrifice. He acted in accordance with the instructions from Ifa.
Iku came to the front door of the house and saluted Sigidi as follows:
Baba-akikibiti, Baba-akikibiti, please give way , let Awo pass through. Sigidi did not answer. Iku turned
around.
He went to the back of the house and repeated the same thing. Arun came and said the same words. Sigidi
did not respond.
That is what Orunmila did to prevent Iku (death) and Arun (disease) from entering his house.”
Idigbe (22)
This Odu also says: (speaking of the fact that Ifa offers us freedom from fear.)
“Idigba Idigbe divined Ifa for Sango, when he was surrounded by enemies.
Ifa assured him of victory over the enemies.
One ram and sixty-six hundred cowries were to be offered as sacrifice.
Sango performed the sacrifice, and was victorious over his enemies.”
Idigbe (22)

(23) Ogbe Irosu - Ogberosu

II
II
II I
II I
Provides the solution to the threat of death, disease, court cases, losses, and infertility.
Ori Iya: Maternal Spirit/Awareness
OGBE IROSU: “The ancestors open the road. This person must lean on their ancestors for stability. Ogbe
Irosu tell us that every small bush wants to be as grand as an Iroko tree but when a storm hits, the bush is
glad for the tree’s protection (ancestors protect us). The importance of ancestor reverence is stressed. This
odu says it is bit by bit we fulfill our destiny. Speaks of loss - death, illness, court cases, etc. - and provides
the fix. Admonishes us to behave ethically and observe taboos. Relationship is central concern at this time.
No cheating! Treat those under you with respect. Speaks of the blessing of children. Ebo for pregnancy
(sixteen eggs) or for wealth (eggs and snails) to Odu. If in business, this year will be profitable with ebo to
Ogun (two pigeons). Ebo to Egungun for protection of children.” (Fasola)
This Odu says: (speaking of the intimate connection between mother and child, even in the womb.)
“Ogbe rusurusu, the Awo who cast Ifa for Irula, the daughter of Ajaniwarun, when she was pregnant.
She was advised to sacrifice. She complied.
Irula tripped and stubbed her toe. Her unborn baby told her ‘gently’ ...
Odu Ogberosu (23)
This Odu also says: (speaking of the Ori Baba, the paternal energy/influence.)
”Ifa divination was performed for Nwonmile, the one who saw her father’s spirit in a dream. She said, ‘I
have seen my father today, father of the leopard.
Father, descend from heaven and help me. The father never fails to support his child.’
Ifa says that someone has forgotten her father. If she does not care for her father’s spirit she will not find
someone to care for her.
Ifa says this person should sacrifice, so the way will be made clear for all her endeavors. Indeed, something
belonging to this person will be completely ruined if she does not care for her father, whether he is in heaven
or on earth.
Holy Odu Ogberosu (23)
This Odu also says: (speaking of wealth for the priest.)
“Ogbe dawo osun tile ko ro jinginni
adifa fun odukeke,
to n lo n ko ire aje wole.
won ni ebo.
ni ko ma senje.
ki lo n ko ire bo wa fun alawo.
odukeke ifa lo n ko ire bo wa fun alawo.
odu keke.
Ero Ipo.
Ero Ofa.
E waa ba ni ni jebutu ire.
Ase!”

“Ogbe stepped down with Osun staff and made a mysterious noise
cast divination for Odukeke,
who was going to bring wealth.
He was asked to offer ebo.
He complied.
Thus, who is bringing wealth for a priest?
It is Odukeke that is bringing wealth.
It is Odukeke.
Travelers to Ipo.
Travelers to Ofa.
Come and join us where there’s plenty of good fortune.
Ase!” (Fasola)
Odu Ogberosu (23)

(24) Irosu Ogbe - Irosu-Ogbe

II
II
I II
I II

Emphasizes personal spiritual relationships as opposed to monetary or commercial ones.

This Odu says: (speaking about divining the path of the newborn.)
“Aigboniwonran awo Olu-Oke divined Ifa for Odugbemi, who was a popular and fairly rice man on earth.
Odugbemi was advised to perform sacrifice to avoid becoming a rich and fairly popular man in heaven.
A pigeon should be sacrificed if the Odu was divined at the esentaye of a newborn baby.
A sheep should be sacrificed if the Odu was divined at the itefa.”
Note: Esentaye (the first treading on the earth) is performed on the third day after the birth of a child.
Itefa (Ifa initiation) can be performed at any time except if the baby is sickly or confronted by other
problems.
Irosu-Ogbe (24)

(25) Ogbe Owonrin - Ogbewonri

II I
II I
II
II

Speaks of the choice between potential husbands or wives.

Sacrifice assures a correct choice and a successful partnership.

(26) Owonrin Ogbe - Owonrinsogbe

I II
I II
II
II

Speaks of witchcraft or negative vibrations interfering with the clients peace of mind.
(27) Ogbe Obara - Ogbe’bara
II
II I
II I
II I

Speaks of illness such as seasonal allergies.

This Odu says: (speaking of our journey into the world.)
“We kneel down and choose our destinies. On getting to earth, we become too much in a hurry (to fulfill our
destinies.)
Destiny cannot be re-chosen (during one’s lifetime) only if we reincarnate.
These were Ifa’s declarations to Edo, the one who paddles humans from heaven.
He was advised to offer ebo. He complied.
Odu Ogbe’bara (27)
This Odu also says: (speaking of the gift of choice.)

“Kuomi, the diviner for fowl (adiye), asked them to offer sacrifice to prevent disease that occurred in the dry
season. ...
Some of them performed the sacrifice; others did not.”
Odu Ogbe’bara (27)
This Odu also says: (speaking of completely the Ebo and warding off death.)
“Ipalero-ab’emimogimogimamo‘nilowo divined Ifa for Orunmila, when death (kawokawo) came to visit
from heaven.
He was advised to sacrifice a she-goat and sixteen palm nuts. The she-goat should be killed outside so that
death would not be able to capture him with others.
Orunmila heeded the advice and sacrificed,”
Odu Ogbe’bara (27)

(28) Obara Ogbe - Obarabogbe

II
I II
I II
I II

Speaks of great respect and power for the client who faithfully follows Ifa’s forecast.

Don’t be skeptical.
The 256 Odu Ifa
Ogbe Group (29/46)
(29) Ogbe Okanran - Ogbe’Kanran
II I
II I
II I
II

Speaks of eventual loss of previous gains because of a failure to fulfill an entire sacrifice.

Half measures will always result in losses.

Patience & attentiveness.
The 256 Odu Ifa
Ogbe Group (30/46)
(30) Okanran Ogbe - Okanransode
I II
I II
I II
II

Speaks of overcoming our enemies or competitors to achieve a position of prominence.

The 256 Odu Ifa
Ogbe Group (31/46)
(31) Ogbe Ogunda - Ogbe’Gunda, OgbeYonu
II
II
II
II I

Speaks of imminent monetary or material success.

Ogbe ogunda is also known as OgbeYonu. It speaks about humility, forgveness, and peace. Yonu is loosely
translated as peace.

This Odu says: (speaking of the importance of Ori-inu -inner head - and Iwa - character.

”The bow of life is odundun. The arrow is tete. Even if it is shot, the effect is always mild.

These were the declarations of Ifa to Ori-inu (character). And declared the same for Ori-ode (destiny,
natural gifts and talents).

I have offered my ebo Character, please don’t contaminate my destiny.

Ori-inu, Character, I have offered my ebo. Please, do not contaminate my destiny.”

Ogbe’Gunda (31)

A Saying of the Elders:

“Ori-inu eni nii ba nii s’aye eni.”

“One’s Ori-inu makes his life for him.”

It means that your ability to succeed in the marketplace of life is entirely dependent on how you show up in
the world and how you choose to exhibit your natural gifts and talents.

Note : Odu Irosu Osa says that we choose our Ori first, in heaven, and then choose our character the next
year on earth.
The 256 Odu Ifa
Ogbe Group (32/46)
(32) Ogunda Ogbe - Ogundabede
II
II
II
I II

Emphasizes the necessity for honesty and integrity.

This Odu says: (speaking of being dishonest.)

“Odale nii pa Odale

Eyin ti nfi suru pe suru
Olodumare, yoo maa wo yin lorun, Olodumare
Eyin ti nfi ewe iroko pe ewe Oriro
Olodumare, yoo maa wo yin lorun Olodumare.”

Translation:
”Dishonesty usually kills a liar.
Treason usually destroys a treacherous. Yes, who calls black white, Olodumare, looks at you from above.
Yes, who calls Iroko leaves Oriro leaves Olodumare, looks at you from above.”
Odu Ogunda Ogbe (32)
The 256 Odu Ifa
Ogbe Group (33/46)
(33) Ogbe Osa - Ogbesa
II I
II
II
II

Speaks of deceit from friends.

Necessity to finish whatever one begins. Don’t give up!

This Odu says: (speaking of walking in Ifa is synonymous with walking in Truth.)

“The liar died

and died in the forest of fire.
The wicked died
and died in the savannah of the scorching sun.

But the truthful died

and died peacefully, and reclined his back against a pot of beads.

A liar has no peace of mind. I speak the truth, and I feel extremely comfortable.

These were the declarations of Ifa to mankind, when coming from heaven to the world.

Be truthful, be honest.
Those who are honest the deities will support them.”
Ogbesa (33)
The 256 Odu Ifa
Ogbe Group (34/46)
(34) Osa Ogbe - Osa’Gbe
I II
II
II
II

Speaks of the necessity of taking time and using spiritual insight to appreciate the joys of life.

OSA OGBE: “(Osa Esu) Abundance creates an open road or self deception leads to arrogance. Person might
need initiation or at least some form of spiritual elevation. Most likely ebo to Esu (razor blades and palm oil
perhaps?), who will definitely show up to block the ire if the person is in self deception mode. However,
before the ebo, the person best get their head straight, admit they know nothing and spend a day in a very
dark closet with themselves. Ebo for the courage to do what is needed. This Odu also speaks of wealth
coming to this person, so it’s not all bad. Ebo to Aje of money for success. Person can’t be feeling sorry for
those who lost out in the competition for this money they got coming. Maybe like competing for a contract
and the person knows some of the other competitors and knows they are struggling. ‘No one knows the end;
we can only see the mirage, who can tell?” (Fasola)

This Odu says: (speaking of anything or anyone that emanates from Osa.)

“He said Osa, I said Osa’Gbe.

He said the rat that comes from Osa would be supported by Osa.
He said the fish that came from Osa would be supported by Osa.
People who emanated from Osa would be supported by Osa.”
Osa’Gbe (34)

This Odu also says: (speaking of preserving one’s treasures.)

“Atiba killed a dog but had no time to eat it.

Atiba killed a ram but but had no time to eat it.
Atimumu killed a he-goat but had no time to eat it.
Esu-Odara would allow me to take my treasures home.
Propitiation for this Ifa: Pour palm oil on the ground inside or outside the house or on Esu.”
Osa’Gbe (34)
The 256 Odu Ifa
Ogbe Group (35/46)
(35) Ogbe Ika - Ogbe’ka
II I
II
II I
II I

Speaks of having to overcome jealousy and envy in order to achieve fame and respect.
The 256 Odu Ifa
Ogbe Group (36/46)
(36) Ika Ogbe - Ikagbe
I II
II
I II
I II
Speaks of having to stand up for our rights and demand respect.

Act and speak with wisdom.

This Odu says: (speaking of acting and speaking with wisdom.)

“He said rudeness, I said impertinence. He said it is never possible to roll dry cloth on fire. I said it is not
possible to use a snake as a belt.

They cannot be so rude as to knock the chief’s son on the head. Let me be respected and so on today.

Invoke this Ifa on iye-irosu that has been marked with Odu Ikagbe and rub iye on your head (ori).”
Ika Ogbe - Ikagbe (36)

This Odu also says: (speaking to Adeiloye about her lack of children.)

“Oriroteere, the forest diviner, cast Ifa for Adeiloye, who was lamenting her lack of children.

The sacrifice: two rams and 44,000 or 120,000 cowries.

She heeded the advice and performed the sacrifice. She became very rich and had children.

Song: Deiloye, d’opagun.

See a lot of children behind me/see a lot of children behind me, and so on.
Ika Ogbe - Ikagbe (36)

The 256 Odu Ifa

Ogbe Group (37/46)
(37) Ogbe Oturupon - Ogbe’turupon
II I
II I
II
II I

Speaks of falling behind in a competitive situation.

Win through sacrifice.

Esu favors those who complete the sacrifice.

OGBE OTURUPON: “The open road leads to good health. This Odu comes with protection from any death
caused by evil machinations of others or negative entities. Ifa predicts a long life for this person. This is
accomplished through the development of good character. Warns us of possible illness blocking our
progress. Must protect against spoiled plans or health. If this is a man, warns him to tell his wife to avoid any
arguments with anyone.

Speaks of the person falling behind in a competition of some sort. Ebo will lead to victory. Ebo of money to
Ifa for ire. Warns this person to protect the legacy of his/her ancestors. Ebo and head washing (abori) to Ori
for ire. Ori wash with the leaves of Ela to end tough times.” (Fasola)
This Odu says: (speaking of the status of the horse and the cow.)

“Jigbinni divined Ifa for the horse (esin) and also divined for the cow (eranla).

The cow was advised to offer sacrifice so that it could be given the status of the horse.

Three hoes and sixty-six hundred cowries should be used as sacrifice.

The cow heard but refused to sacrifice.
The horse heard and performed the sacrifice. Formerly, the cow was superior in status to the horse.

Esu persuaded the people to treat the horse as a good companion because Esu would always favor anyone
who performed his sacrifices.

Ifa song: Jigbinni o (status symbol), it’s on the horse’s neck/ Jigbinni o, it’s on the horse’s neck.”
Ogbe’turupon (37)

This Odu also says: (speaking of Alaworo-Orisa and having children.)

“Ogbetunmopon-Sunmosi, Bi-omo-ba-nke-iya-re-ni-aagbefun divined Ifa for Alaworo-Orisa, who was

suffering from lack of children and was going about with the vulture.

She was advised to offer as a sacrifice a piece of white cloth placed on the Orisa, thirty-two hundred
cowries, and two hens.
She heeded the advice and performed the sacrifice.”
Ogbe’turupon (37)
The 256 Odu Ifa
Ogbe Group (38/46)
(38) Oturupon Ogbe - Oturupongbe
I II
I II
II
I II

Speaks of upcoming trouble or unrest caused by the children.

The 256 Odu Ifa
Ogbe Group (39/46)
(39) Ogbe Otura - Ogbe’tura
II
II I
II
II

Speaks of sacrifice guaranteeing peace and happiness!

OGBE OTURA: “Open road leads to mystic vision. This Odu brings plenty of ire, but warns us we must
work hard to be successful. Person has a lot of haters, but will come out unscathed. Must not wear dark
colors and only white sheets. Obatala and Esu are prominent. This person will get more success as they get
older, but must remember those who helped him/her. Ebo to Orunmila for protection. Ebo to the Iyami to
prevent illness. Must respect women. Ebo to Obatala to end tough times. If planning a new venture, must do
ebo to ensure success. Better to go it alone than with a partner.” (Fasola)

This Odu says: (speaking to Orunmila about how to live a good life.)

“Para, the friend of the hoe (oko), and Odede, the friend of the cutlass (ada), divined Ifa for Orunmila while
he was coming into the world. He was told that he would never be in disgrace.

A she-goat, a rat, and a fish should be sacrificed. Orunmila heard the sacrifice and performed it.

Therefore, since the creation of the world, Orunmila has never been in disgrace to this very day. Orunmila
created the earth. He was the one who first trod upon it. He trained the Ifa diviners and situated the odus in
their respective positions.

In spite of all those things, he would never turn a deaf ear to the sacrifices prescribed for him because he has
demonstrated to all human beings that “there can be no peace without sacrifice.”

It has been clearly expressed in many Ifa lessons that “human beings cannot live peacefully without offering
sacrifices.”

In addition, little sacrifices prevent premature death. Anyone who wishes to have good fortune will always
offer sacrifices. Anyone who cultivates the habit of doing good, especially to the poor, will always have
happiness.”
Ogbetura (39)

This Odu also says: (speaking to Olomo-Agbeti having things come easily to him.)

“Ajiwoye-odede divined Ifa for Olomo-Agbeti. It was predicted that all of his acquisitions would come easily
to him at his veranda.

A rat, a fish, and two images should be sacrificed. He heard and performed the sacrifice.”
Ogbetura (39)
The 256 Odu Ifa
Ogbe Group (40/46)
(40) Otura Ogbe - Otura-Oriko
II
I II
II
II

Speaks of lacking self-confidence because of suffering losses.

The 256 Odu Ifa
Ogbe Group (41/46)
(41) Ogbe Irete - Ogbeate
II
II
II I
II

Speaks of avoiding problems and creating potential in upcoming trips and endeavors.
This Odu says: (speaking of the fact that what is hidden must be revealed in order to assure full disclosure.)

“...Virtuous humans are scarce. Humans are very difficult. There are no good humans again, scarcity of
virtuous humans led me to enter into covenant with my stomach.”
Odu Ogbeate (41)
The 256 Odu Ifa
Ogbe Group (42/46)
(42) Irete Ogbe - Ireteogbe
II
II
I II
II

Speaks of prosperity, happiness, and sexual fulfillment.

The 256 Odu Ifa
Ogbe Group (43/46)
(43) Ogbe Ose - Ogbe’se
II
II I
II
II I

Speaks of good news and achievements that call for celebration.

The 256 Odu Ifa
Ogbe Group (44/46)
(44) Ose Ogbe - Oso-Ogbe - Osomina
II
I II
II
I II

Warns of association with evil people.

Previous suffering will be replaced with prosperity.

The 256 Odu Ifa
Ogbe Group (45/46)
(45) Ogbe Ofun - Ogbe’fun
II I
II
II I
II

Speaks of chiming instruments scaring away death or evil spirits.

Non/monogamous behavior can cause great harm.

This Odu says: (speaking of Ogbe going to seduce Ofun’s wife.)

“Mosaa-li-o-ni-opa, Erogbonre-o-mese divined Ifa for Ogbe. Ogbe was going to seduce Ofun’s wife.
He was assured of success.
A hen, a rat, a fish, and forty-four hundred cowries should be sacrificed.
He heeded the advice and performed the sacrifice.”
Ogbe’fun (45)

This Odu also says: (speaking of Iku (death) and Arun (disease) vying to marry Lasunwontan.)

“Oliwowoji, Oliwowojiwo. They divided Ifa for Iku (death). They divided Ifa for Arun (disease). Both
wanted to marry Lasunwontan, the daughter of Orisa. Orisa said he would give his daughter to any young
man who could produce 201 fresh heads (ori).

They all went away to think about what to do. Iku went to the farm to look for 201 people, who were
immediately killed. Their heads were collected and tied together and carried by him. As he was going on the
way to Orisa’s house, he heard someone singing the following song:

If I see Iku I will fight him. Oliwowoji, Oliwowojiwo.

If I see Arun I will fight him. Oliwowoji, Oliwowojiwo.

When Iku heard this threat, he put the 201 heads down and ran away, amazed that anyone would be
courageous enough to threaten him and Arun. He did not know that Arun was behind this evil act.

Arun had already gone to see a babalawo to help him figure out a way to make Lasunwontan, the daughter
of Orisa, his wife. The babalawo told him that he should produce two hundred snail shells, which he did.
The babalawo tied the shells together, put them around Arun’s neck, and taught him the song he should
sing.

When Iku threw the 201 heads away and fled, Arun collected the 201 heads and took them to Orisa. Orisa
in turn gave Lasunwontan, his daughter, to Arun.

Therefore we have a proverb that says: Death had sacrificed for disease to succeed.

This story tells us that any chiming instrument will scare away death or other evil spirits.

This is the reason the traditional medicine men usually put instruments of this nature on abiku (born to die)
or other sickly children.”
Ogbe’fun (45)

This Odu also says: (speaking of the nature of leadership not being inherently good.)

”Aj itu gbaye

Arin ginnigini gbayi
Oj i ni kutukutu rohun oro s ‘ari gbon lo orun; they cast Ifa for Orunmila when coming from heaven to
earth.

They also cast Ifa for Omo Eniyan when they were categorized into three groups.

 Those who have come to achieve on earth

 Those who have come to accompany the achievers
 And, those who have come to watch things happen
They were also coming to do three things on earth.

 They were coming to do good

 They were coming to do evil
 They were coming to do neither good nor evil

Aaseemogamoga kii ri ohun oro se arigbon lo, he was the Awo who cast Ifa for Agbonniregun, when he
was going from earth to heaven. And was going to inquire from Olodumare why He had created three
groups and three things on earth at the same time.

He said that there was no way the three creatures would not confront one another. And, when they did, there
would be casualties.

Olodumare replied that this was a way of knowing human attitudes.

Ogbe’fun (45)
The 256 Odu Ifa
Ogbe Group (46/46)
(46) Ofun Ogbe - Ofun’gbe
I II
II
I II
II

Speaks of a powerful enemy.

A fight or trouble is imminent.

This Odu says: (speaking of the need for a mentor, good counsel, a benefactor, and a receptive mindset.)

“If one is given a piece of advice and one heeds the advice, the world will be agreeable to one.

If one is given counseling and one heeds the counseling, the world will be agreeable to one.

Refusal to heed advice, failure to heed counseling, The Awo of the Hunter, cast Ifa for the Hunter, when
going to seven forests and seven wildernesses.

He was advised to offer ebo and was warned never to take alcohol.

He refused to comply. ...”

Ofun’gbe (46)

This is the story of the Hunter and his three beautiful wives (who were really forest animals who could
transform into humans by removing their skins.) They agreed to stay with the Hunter as his wives and he
promised to keep their secrets. In the end he got drunk, revealed their secrets, and lost everything.

(Again, speaking about the importance of the benefactor.)

“Earth is the sea,

Humans are the lagoon.
No matter how good a man swims, he cannot swim around the world without a hitch.

These were Ifa’s declarations to Abe, he was going to be conferred the title of The Benefactor.

He was advised to offer ebo.” ...

Ofun’gbe (46)