9 Chapter 9 – The Holy Odus: 256 Sacred Parables, Proverbs and Prescriptions

Photography: Will Coleman Ph.D.

Opon Ifa (divination tray) and ikin (sacred palm nuts).  These are two of the most important resources for Ifa divination.

THE HOLY ODU: 256 PARABLES, PROVERBS AND PRESCRIPTIONS

We have a “Bible” too.  Just as the Tanakh, Christian Bible and Koran are considered to be sacred texts,  so too, is the Holy Odu of West Africa. Parable, proverbs and prescriptions.  How to read, interpret and apply these wisdom teachings.

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The order of seniority and metaphysical principles for the single legs of Odu Ifa are as follows:

1. Ogbe, the Supporter– is the manifestation of pure light. It is the expansion of light from source outward. In practical terms it is movement without opposition or an open road. Ogbe as an expression of spiritual growth represents perfect alignment with destiny. Ifa teaches that every person chooses a destiny before returning to earth in the cycle of reincarnation (atunwa). Ifa teaches that if a person lives in harmony with their destiny Nature will provide a blessing of long life, abundance and family. Failure to live in harmony with destiny generates illness, poverty and isolation. Ifa teaches that if a person is unsure about their destiny they should live in alignment with the principles of good character because everyone is believed to be inherently good. When a person is in perfect alignment with their destiny the most imminent problem is the possibility of moving out of alignment. When Ogbe appears it brings an admonition to remain vigilant in the process of manifesting good character. The negative manifestation of Ogbe in personal terms is arrogance.

Key Phrase: Ogbe creates an open road.

2. Oyeku, the Mother of the Spirit of Death – is an elision of the phrase O yeye Iku meaning, Spirit of the Mother of Death. In simple terms Oyeku is darkness, the complete contraction of matter into what physics calls a black hole. In human terms this can mean physical death. More commonly it refers to the end of a cycle. When a baby is born there is an end of a cycle of living in the womb. When a teenager becomes an adult there is the end of the cycle of dependency on the parents. In Ifa the end of life on earth marks the beginning of life in the realm of the ancestors (Orun). The Yoruba word for black is dudu and is associated with Oyeku as a symbol for the invisible dimension, the Source of Creation. Oyeku as the end of cycle can bring a blessing of peace. In its negative manifestation, Oyeku represents a premature ending of a cycle that may not result in full maturity or benefit.

Key Phrase: Oyeku creates an end to a cycle.

3. Iwori, the Deep Seer –  is an elision of iwa ori meaning the character of consciousness, or the inner essence of consciousness. Ifa teaches that all things in the universe have some form of consciousness. The word Iwori implies an association with the process of Consciousness forming its own unique identity. In psychological terms this is called individualization. In Ifa the concept of Iwori is associated with spiritual transformation symbolized by the element of fire. In practical terms, Iwori is the fire of passion. Passion can often lead to conflict. In positive terms conflict can lead to resolution and growth. In negative terms conflict can lead to more conflict and defeat. Passion is also associated with the drive towards procreation.

Key Phrase: Iwori creates transformation.

4. Odi, the Seal – is the Yoruba word for female reproductive organs and the process of giving birth. In Ifa cosmology all birth, after the initial moment of Creation, is rebirth. In human terms rebirth refers to reincarnation (atunwa). In practical terms it is the creation of new form from inadequate or obsolete structures. In its negative manifestation Odi is a desperate attempt to hold on to the past.

Key Phrase: Odi creates rebirth.

5. Irosun, the Resounding Osun – is the Yoruba word for menstrual blood. It is a reference to ancestral lineage. If teaches that reincarnation most frequently occurs within the immediate family of the child. Irosun in its positive manifestation represents the effective use of genetic inheritance and family guidance (fulfillment of potential). The negative manifestation of Irosun is either resistance to ancestral support, or self-denigration (resistance to developing potential).

Key Phrase: Irosun creates fulfillment of potential.

6. Owonrin, the Reversed Head – is a reference to the principle of chaos in the universe. Physics teaches that all seemingly orderly events appear increasingly chaotic when viewed up close. Physics also teaches that seemingly random effects show signs of order when viewed from a distance. The negative aspect of Owonrin is unexpected disruption destroying a weak foundation. The positive aspect of Owonrin is the ability to deal with change and to see things from a new perspective.

Key Phrase: Owonrin creates unexpected change.

7. O’bara, the Resting and Hovering One – means strength, or spirit of strength. The negative manifestation of strength is the desire to force personal will on others. Ifa teaches that inappropriate manifestation of personal will is the foundation of egotism. As a rule of consciousness, egotism is based on an inflated sense of self. It is the opposite of humility, which is based on the willingness to consider the opinions of others. All egotism must, at some point, come face-to-face with reality (the individual is not the center of the universe). This confrontation can lead to either growth or self-destruction. Humans will never become stronger than the Forces of Nature that created human consciousness. Understanding this principle is the foundation of the Ifa concept of good character.

Key Phrase: O’bara creates inner transformation.

8. Okanran, the Beater of Sticks and Mats – means coming from the heart. Ifa teaches that spiritual growth occurs as a result of balance between the head and the heart known as on tutu (harmony between thought and emotion). The antidote from the egotism that can occur in O’bara is the humility that can be created in Okanran. When experience teaches us that our perception of the world is in error, consciousness begins a quest for the truth of the matter. This is the death and rebirth cycle that is the foundation of all initiation. In social terms this cycle is often represented by the voice of the prophet. In negative terms Okanran represents constant change based on emotional responses that are not grounded in conscious reflection.

Key Phrase: Okanran creates new directions and new possibilities.

9. Ogunda, the Creator – is an elision of Ogun da meaning the Spirit of Iron creates. Ogunda is symbolized by the idea of clearing a path or opening a road. Historically it is associated with the process of organizing social structures into cities and towns. On a personal level it is associated with progress towards fulfillment of destiny. The negative manifestation of Ogunda is destruction without intent.

Key Phrase: Ogunda creates the removal of obstacles.

10. Osa, the Spirit of Sa/Oya – is the manifestation of sudden unexpected change. Owonrin is the chaos built into the structure of a form i.e. old age, and latent disease. Osa is the influence of outside factors that disrupt or destroy a particular form. Symbolically Osa is associated with thunderstorms, hurricanes, volcanoes and those destructive forces in Nature that transform everything in their wake. As a Force in Nature Osa has a cleansing transforming effect. In personal terms Osa can represent a drastic change that leads to abundance. In negative terms Osa can represent someone who is constantly running away from responsibility, which can lead to various forms of mental illness.

Key Phrase: Osa creates radical change in circumstances.

11. Ika, the Controller – means drawing in or pulling together. In spiritual terms it refers to a gathering of personal power (ase). Personal power becomes manifest through the use of invocation or through the use of the power of the word. Ika in a positive manifestation can be the source of personal power used for protection, healing, transformation and the creation of abundance. It is the fundamental element in the process of self-affirmation. The negative manifestation of Ika is the source of self-hexing, gossip and unfair denigration of the other.

Key Phrase: Ika creates development of the power of the word.

12. Oturupon, the Bearer – is the manifestation of infectious disease. The human immune system uses disease as a cleansing process. If the immune system is weak, disease can lead to disability and death. Infectious disease can also be a symptom of an unhealthy relationship with Nature and the immediate environment. Understanding the source of disease is the first step in determining a cure. The positive manifestation of Oturupon offers the information needed for maintaining a healthy immune system. the negative manifestation of Oturupon is the spread of disease past its healthy function of cleansing the body.

Key Phrase: Oturupon creates the maintenance of health.

13. Otura, the Comforter – is the source of mystic vision. Mystic vision places the on (consciousness) in proper alignment wit Source (Olodumare). Otura is the foundation of an individual’s sense of destiny and purpose in the world. In its negative manifestation it can be the source of an inflated sense of self importance. Otura may also manifest as identification with something other than Source. The most common forms of mis-identification are greed, nationalism, racism and moral superiority.

Key Phrase: Otura creates mystic vision.

14. Irete, the Crusher – is an elision of ire te meaning to press or create good fortune. In  personal terms Irete is stubborn determination to create abundance and to move towards self-transformation. When this stubbornness is directed towards inappropriate goals it becomes the foundation for resistance to change.

Key Phrase: Irete creates determination.

15. Ose, the Conquerer – is the source of abundance and fertility in the world. Symbolically Ose is associated with fresh water. Historically culture developed around sources of fresh water. Ifa teaches that abundance and fertility are the consequence of proper use of the power of the word in prayer (aladura). In its negative manifestation the drive towards abundance can replace Spirit as a source of motivation. Because Ifa teaches the belief That children are a form of abundance, Ose includes the allure of the erotic as an expression of the desire to procreate.

Key Phrase: Ose creates abundance through prayer.

16. Ofun, the Giver – literally means the Spirit of White. The reference is to white light as the Source of all material manifestation. Everything we see in the physical world is literally created by light. Ofun is the source of phenomena or manifestation in the universe. It is the kind of manifestation that often is perceived as a miracle or as the answer to those prayers offered in Ose. In its negative manifestation, Ofun is the creation of phenomena through invocation that is contrary to the ideas of harmony and balance that sustains spiritual growth.

Key Phrase: Ofun creates the answer to prayers manifesting as a miracle.

 

By Awo Fa’lokun Fatunmbi

AKA David Wilson

 

 

 

Created by Will Coleman, Ph.D. and Brad Ost.  The sixteen holy oju odus.  Read the from top to bottom and right to left.

LEARNING THE VERSES

In traditional Yoruba culture  a  person  who is  identified  at their naming as having a destiny as a diviner begins the process of memorizing the Oracle at the age of  seven  and  continues  the training for the  next seven to ten years, Students of Ifa who  do  not have access to this type of training are required to rely on written material to cast the oracle,  There  remains  value in  memorization and I recommend the  student  start  by  learning  the  verses associated with the Olodu or Odu Meji.

Egbg Ifa Ogunti Ode – Remo.

 

I I

I I

I I

I I

EJIOGBE

There – is – no – place – on – earth – I – can – go – where – I – will – not – meet – happiness  cast Ifa for  Odunkun  (Sweet  Potato)  on  the  day he was going to make the journey to the  land  of  Isu  (Yam)  and Agbado (corn). Ifa advised Odunkun to make ebo so his life will be  sweeter  than  Isu   and Agbabo. Isu and Agbado were tasted by the  people of earth and they were not as sweet as Odunkun. It was on that day Odunkun danced  and  sang for joy saying he would  do  the ebo over and  over again. Ifa advised  there was no value  in  repeating the ebo. Odunkun sang and danced in praise of the Awo, while the Awo praised Ifa, while Ifa praised  Olodumare.  When  Odunkun started to sing Esu  put a  song  in  Odunkun’s  mouth.  Odunkun started singing;

Aye Senren ti dun, o dun ju oyin lo. 

Aye Senren ti dun, o dun ju oyin lo.

Orisa je aye mi o dun, Alayun Gbalayun. 

Orisa je aye mi o dun, Alayun Gbalayun. 

Sweet Potato life, sweeter than honey.

Sweet Potato life, sweeter than honey.

Immortals let my life be sweet, o Alayun Gbalayun.

Immortals let my life be sweet, o Alayun Gbalayun.

 

Commentary:

Ifa says this person is about to go on  a  journey.  Ifa says there will be a blessing of long life, abundance and children. Ifa says this person’s star will shine above all other’s  who  are  met  on  the journey. Ifa says this person should eat sweet potatoes as medicine for good fortune.

Etutu: (offering); 4 eiyele (pigeon), 4 akuko_ (rooster), 1 epo (bottle of palm oil), 1 white plate, 4 eko (corn meal cakes), aadan (corn floor mixed with  oil),  plus many  sweet  things  (honey,  sugar,  candy)  and 25 nira (money), offered to Obatala and Ogun.

Akogi – l ‘apa – tied – himself – with – a  – rope cast Ifa for the slanderer in the home, the  slanderer  out on the street and Orunmila on the  day  they were all told to make ebo inside the  home and  out on the street. The slanderer in the home and the slanderer out on the street refused to make ebo. Orunmila made ebo and was victorious over his enemies in his home and his enemies out on the street. Orunmila was very happy, he started to sing and dance in praise of the Awa, while the Awo praised Ifa, while Ifa praised Olodumare. When Orunmila started to sing, E§.u put a song in his mouth. Orunmila sang;

Elenini Ile, Elenini ode o. Elenini Ile, Elenini ode o. 

Kini mo ra lowo yin.

Elenini Ile, Elenini ode o.

Slanderer in the home, Slanderer out on the street.

Slanderer in the home, Slanderer out on the street.

What did I buy from you?

Slanderer in the home, Slanderer out on the street.

Commentary:

Ifa says the Immortals insist on justice. Ifa says this person will receive a blessing of abundance. Ifa says there are many people saying slanderous things about this person both at  home  and  at work. Ifa says this person will rise above their enemies. Ifa says this person should worship Ifa.

Etutu (offering): 3 eiyele (pigeons), 1 epo (bottle of palm oil), 3 eko (corn mealcakes) 16 nira (money), offered to Obatala and Ogun.

Eewo: (taboo): ground nuts, mushrooms and black cloths.

 

II         II

II        II

II        II

II        II

 

 

OYEKU MEJI

Joy   –  received – at  – home – is – not – as  – strong – as -joy – received  – on – the – farm cast  Ifa for  Onikabidun  on  the  day  Onikabidun wanted to increase his joy Ifa advised  Onikabidun  to  receive  five hoes treated with Ifa medicine. Onikabidun  took  the hoes  to  his home. The  people  from  his  home took  the  hoes to the  farm, while the people from the farm brought their hoes to his  house.  Both groups of people met on the road between the  house and the farm. The people from the farm said their hoes were used for digging up wealth. The people from the house  said  their  hoes were  used  to bury placentas. Onikabidun was very happy, he started to sing and dance  in  praise  of  the  Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Onikabidun started to sing Esu put words in his mouth. Onikabidun sang;

iyoyo ke wa yo fun mi o. 

iyoyo ke wa yo fun mi o. 

A mi yo nile, a mi yo lajo.

Iyoyo Aye e, Iyoyo

Joyfulness, let people come to me with joy. Joyfulness, let people come to me with joy.

Joy at home, joy on the farm.

Joyfulness, let people come to me with joy.

Commentary:

Ifa says this person  will receive a  blessing of joy. Ifa says whatever joy is in this person’s life will be doubled. Ifa says the blessing of joy includes abundance  and  children.  Ifa says  things  have  not  been going well for this person  prior to making ebo. Ifa says this person’s life has been going in a zig zag pattern from good fortune to bad fortune. Ifa says this person has troubled accepting joy in their life and this attitude must change.

Etutu (offering): 4 eyelet (pigeon), 4 aba adie (hen), 1 eku (rat), 1 Eja aro (black cat  fish),  1 epo (bottle  of palm  oil),  1  white plate,  money as  determined  by the  Awo, offered  to lbeji. The Awo will mark this Odu with iyerosun on five hoes  to  be  kept  in  the  house,  and  five hoes to be kept outside.

My – right – hand  –  Oye –  my –  left –  hand  –  Oye-  two –  Oye – become – true – in – front – of – the – tub  – cast Ifa for Ape with epo’s head and Alagara Opero on the day  the  Ape did  not  want to loose all he had. Ifa advised Ape to made ebo. Ape  made ebo on the   day he kept the things  that  belonged  to  him.  From  that  day on, when  the Ape swings through the trees with his  child  on  his  back,  the  child does not fall. The  Ape  was  very  happy,  he started  to sing and  dance in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When the Ape started to sing,  Esu put words  in  his mouth. The Ape sang;

Mo ru iyan, mo ru  iyan o.

Ide edun pa poju. Ile edun pa poju.

Mo ru iyan, mo ru iyan o.

Ile edun pa poju.

I offered pounded yam.

The house has no misfortune.

I offered pounded yam.

The house has no misfortune.

 

Commentary:

Ifa says this person  must make ebo to ensure  they do not loose what they already have gained. Ifa says adimu offerings of pound yam should be presented to this person’s Orisa. Ifa says  wool should be wrapped around the pot of this person’s Orisa. Ifa says prayers must be offered to avert unexpected  death and misfortune. Ifa says this person has struggled in the past and they will receive a blessing of peace.

Etutu (offering): 5 eiyele (pigeon), 4 abo adie. (hen), 1 white plate, 1 epo (bottle of palm oil), iyan (pounded yam), amount of money established by the Awo, offered to lbeji

Eewo (taboo): grey rat, do not cover the head with leaves when it rains.

II         II

I           I

I           I

II           II

 

 

 IWORI MEJI

The – mortar – that – we – use – to – pound – yam – is – not – used – to

– pierce – elu – an  – aged – pot – covered – at – the – mouth – cast Ifa for Olu on the day he  wanted  to go Ile Olosa (house of the  Spirit of the Ocean) and Ile Olosa (house of the Spirit of the  Lagoon).  Ifa advised Olu to make ebo so the journey  would  be  blessed  with goodness. Olu made the  ebo. Olu arrived at  the  home of Olokun and beat him. three times playing ayo  (a  game  of  chance). Olokun promised he would  give  half  of  his  property  to anyone  who could beat him. playing ayo. Olu went to the  home of Olosa and  beat him, three times playing ayo. Olosa promised he would give half of his property to anyone who could  beat  him. playing  ayo. It was  on  that day Olu received the blessing of abundance.  Olu was singing  and dancing in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When  Olu started  to sing, Esu  filled his  mouth with a song. Olu sang;

Mo bolu t’ayo mo kan re o. 

Mo bolu t’ayo mo kan re o. 

Mo bolu t’ayo loyinbo o.

Mo bolu t’ayo mo kan re o, o, o, o.

I played ayo with Olu, I received a blessing.

I played ayo with Olu, I received a blessing.

I played ayo with Olu at the home of a foreigner.

I played ayo with Olu, I received a blessing.

 

Commentary:

Ifa says this person should make ebo to ask for the blessings they seek. Ifa says this person should become  skilled  in  games  of chance. Ifa says this person should offer a sheep to Eleda. Ifa says this person will find good fortune from. a stranger.

Etutu (Offering): 1 eiyele (pigeon), 1 abo adie. (hen), 1 white plate, eko (corn meal cakes) and money to be determined by the diviner, offered to Obatala –

What – you – like – I – don’t – like –  which –  one –  should –  be – among – us cast Ifa for Onimuti Iwori children of those who ride horses with arrogance in front of Olu on the  day  they  were concerned about being treated like they were dead. Ifa advised the children to make ebo. The children made ebo. The diviner said the image of a  dead person is never seen digging ground. From that day on the children were known to be among the living.

Commentary:

Ifa says this person should make ebo to avert death and disease. Ifa says that this person  should  make ebo so that  the world  will not treat them as if they are either  dead  or worthless.  Ifa says  this person should receive two sets of Ibeji, one set of female lbeji, and one set  of male lbeji, as  part of their personal shrine. Ifa says the lbeji will provide protection from enemies, death and disease.

Etutu (offering): 4 eiyele (pigeon), 4  abo adie. (hen), 1 white plate, 4 eko (made from cooked yam),  eku  (small  rat),  1  epo (bottle  of  palm oil) and 50 nira (money), offered to Ibeji and Obatala.

Eewo (taboo): dog and ori fruit.

I         I

II         II

II        II

I         I

IDI MEJI (ODI MEJI)

Two – bottoms – that – I – use  – to  – sit  – on – give – me – comfort cast Ifa for Onibode Ejiejiemogun on the day  Onibode  Ejiejiemogun wanted to see goodness greet him twice a day. Ifa advised Onibode Ejiejiemogun to make ebo so goodness would not pass him by Onibode Ejiejiemogun made ebo. From that day on goodness greeted Onibode Ejiejiemogun twice a day.

Commentary:

Ifa says  this  person  will  receive  blessings  if ebo is  made.  Ifa says

this person believes good fortune has passed them by. Ifa says when good fortune has come to this person  in  the  past  it  has slipped through their fingers. Ifa says this  person  remains optimistic about the future and they should offer prayers  to the Orisa asking for support in the manifestation of their dreams. Ifa says constant prayer will brings this person’s dreams into reality.

Etutu (offering): 4 eiyele (pigeon), all  edible  things  (offerings  of  a variety of prepared  foods),  4 eko (corn  meal cakes),  1  epo (bottle of palm oil), 1 white plate and 40 nira (money), offered to Esu.

Eetalewa – with – gbagbdegbagada –  eyes  cast Ifa for Orunmila on the day Orunmila was carrying lagede to the three meeting places of death. It is duck we call sojiji and  it  is  lagade who  was  being carried  to the  three meeting places of death. Ifa advised Orunmila to make ebo so death, disease and the stone of trouble would not greet him at the three meeting  places  of  death. Orunmila made ebo and  passed through the three meeting places of death with lagade. Both  of them made the journey unharmed. Orunmila started to sing and dance  in  praise  of  the Awo, while the Awo  praised Ifa, while Ifa praised Olodumare.

Commentary:

Ifa says this person must make ebo so the  stones thrown by death and disease will not reach them.

Etutu (Offering): 3 Ako okuta (hard stones), 3 eiyele (pigeon), 1 eko (corn meal cake),  1 agbo (ram),  1 white plate and  money determined by the diviner, offered to Esu.

Eewo (taboo): If a yam breaks while it is being removed from its container  it must not be eaten.  Do not  dig  holes  near  the entrance to the city.

 

 

I      I

I     I

II     II

II     II

IROSUN MEJI

Their – mouth – their – mouth cast Ifa for Apeni on the day he was being threatened by the mouth of the people of  the  world.  Ifa advised Apeni to make ebo to avoid death and destruction from the mouth of the people of the world. Apeni made ebo. Apeni was protected from the  death and  destruction  caused  by the  people of the  world. Apeni was singing and  dancing and praising the  Awo, while the Awo praised Ifa while Ifa praised Olodumare. When Apeni started to sing Esu put a song in his mouth. Apeni sang;

Enu won, e nu won e le pa Apeni

Enu won, e nu won e le pa Apeni

Their mouth, their mouth cannot kill Apeni.

Their mouth, their mouth cannot kill Apeni.

 

Commentary:

Ifa says this  person  must make for protection  from  enemies.  lfa says offerings should be made to the family Egungun.

Etutu (offering): 4 eiyele (pigeon), 4 aba adie. (hen), 1 epo (bottle of palm oil), akara (bean cakes), moin – moin (startch balls) and 16 nira (money), offered to Ori and Egungun.

Porogun – of – igbodu – with – a – stock – bottom cast  Ifa  for Okansusu Irosu on the day Okansusu Irosu made the  journey from the home of the ancestors to the home of the people on earth. Ifa advised Okansusu Irasu to make  ebo so when  Okansusu  Irosu pounds yam he  will  see a child eat it, when Okansusu  Irosu prepares soup he will see  a  child  eat  it.  Okansusu Irosu  made ebo and saw children  eating  everything  he  cooked.  Okansusu  Irosu started to sing and  dance  in  praise  of  the Awo,  while  the Awo praised Ifa, while Ifa  praised Olodumare. As  Okansusu  Irosu started to sing, Esu put a song in his mouth. Okansusu Irosu sang;

Baba ma je nikan je , iyan ti mo gun. 

Baba ma je nikan je ,, Obe ti mo se.

Baba ma je nikan je ,

Father don’t let me eat alone, yams that I have prepared.

Father don’t let me eat alone, soup that I have prepared.

Father don’t let me eat alone.

Commentary:

Ifa says this person or  someone close to them is looking for  children. Ifa says making ebo will bring a blessing of children.

Etutu (offering):  iyan (pounded yam),  eba  (soup),  sweet things, 1 eiyele (pigeon), 1 abo adie. (hen), 1 white plate, 1 epo (bottle of palm oil) and 35 nira. Offered to Ori and Egungun.

Eewe (snake): snake, red cloths.

II      II

II      II

I       I

I       I

OHENREN MEJI (OWONRIN MEJI) 

Thief – but – not – a – thief – who – made – the – diviner – take – our – things – in – our – presence  cast Ifa for Owon foliage on  the  day  that he wanted to bring the power of a chief from the sea. Ifa advised Owon foliage to make ebo so that he would receive the blessing of fame. Owon foliage made ebo and became a chief. Owon foliage started  to sing and  dance in praise of the   Awo, while the  Awo  was praising Ifa, while Ifa was praising Olodumare. When Owon foliage started to sing, Esu put a song in his mouth. Owon foliage sang;

 

Owon mi jo, Own mi yo

Owon ti mu ota oye b’odo.

Owon mi jo, Own mi yo

Owon day dance, Owon day sing.

Owon has brought the power of the  chief from the sea.

Owon day dance, Owon day sing.

Commentary:

Ifa says this person must make ebo so  they  may  receive  an important title or position. Ifa says this person has the  head of a leader. !fa says this person must assume a position of responsibility within their family. Ifa says this person can help their family solve a problem.

Etutu (offering): 6 eiyele (pigeon), 6  aba  adie (hen), 6  eku  (small rat), 6 eja aro  (black cat  fish),  1 white plate and  25  nira (money),  offered to –Obatala and Esu.

It – is – a – big – tree – that – takes – a –  brass – bell –  broom  –  the  – little – palm – tree’s –  mouth  – leaving  – insult  – behind  – saying – that – nobody – should – push – the – calabash – gradually – beside – them cast Ifa for Ologbo Jigolo (sluggish cat) on the day Ologba Jigolo found himself under attack by those who throw hexes. !fa advised Ologbo Jigolo to make ebo. Ologba Jigolo made ebo. From that day on Ologbo Jigolo traveled without being harmed. Ologba Jigolo started to dance and sing in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When  Ologbo  Jigolo started to sing, Esu put a song in his mouth. Ologbo Jigolo sang;

Ologbo dudu ese, goolo ma se lo gozo ma se bo.

Black cat, sluggishly I will go, sluggishly I will come back.

 

Commentary:

Ifa says if this person is planning to take a trip they should make ebo in order to avoid being harmed by hexes. Ifa says after ebo is made this person should use Eyonu herbs to attract good  things while on the journey.

Etutu (offering): 10 okete (large  rat),  1 epo (bottle of palm oil),  1 white plate and 50 nira (money), offered to Obatala and Esu.

 

 

I      I

II      II

II     II

II     II

O’BARA MEJI

Washing – the – right – hand – with – the –  left  –  hand  – and  – washing – the – left – hand – with  – the  –  right  – hand cast Ifa for Awun (white wood) on the  day he wanted to have his head cleaned. Ifa advised Awun to make ebo. Awun made ebo. It was on that day that Awun received a  good  head.  Awun sang and  danced  in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Awun started to sing, Esu put a song in his mouth.

Awun sang;

Awun de na, Awun dero. Ori ire l’Awun nwe . 

Awun de na, Awun djro. Ori ire l’Awun nw .

Awun has come, Awun easiness. It is good luck that Awun  takes a bath.

Awun  has come, Awun  easiness.  It is  good  luck  that Awun takes a bath.

Commentary:

Ifa says this person should  have their head cleaned  so the  hand of the  Awa will ease their burden. Ifa says this person should worship Ifa so their burden may continue to be lifted.

Etutu (offering): 4 eiyele (pigeon), 4 aba adie. (hen), 1 epa (bottle of palm oil), 6 iyan funfun (white yarn), 6 eko (corn meal cakes) and 50 nira (money), offered to Esu.

Abarere Awo Odan cast Ifa for Odan on the day he was preparing to reestablish himself. Ifa advised Odan to make ebo so the area would have shade. Odan made ebo. The area started having shade. Odan started  to sing and  dance  in  praise  of  the  Awo, while  the  Awo praised Ifa, while  Ifa praised Olodumare. When  Odan started  to sing, Esu put a song in his mouth. Odan sang;

 

Odan nbi,Odan nre. Odan ti mule Ibudo o.

Odan nbi,Odan nre. Odan ti mule Ibudo o.

Odan was born, Odan survived. Odan has established itself.

Odan was born, Odan survived. Odan has established itself.

 

Commentary:

Ifa says it is a good  time for this person  to start a new project.  Ifa says if this person wants to move the time is right. Ifa says if this person  is  about  to  enter  a  relationship,  the  relationship  will  be good. Ifa says this person will receive a blessing of abundance and a blessing of a good relationship.

 

Etutu (offering): 4 eiyele (pigeon),  4  abo  adie. (hen),  1 epo (bottle of palm oil), 1  white  plate,  4  eko  (corn  meal  cakes)  and  100  nira (money) offered to Esu.

Eewe (taboo): hunting small birds.

II     II

II     II

II     II

I     I

OKANRAN MEJI

The – hard – wood – of – the  – forest – used – to – make – Osunsun – staff – doesn’t – give – juice – while a – tree – used – to make – Atori – staff – will – draw – blood cast Ifa for Sakoto on the day he was making a journey to the town of Owa. Ifa advised Sakoto to make ebo. Sakata made ebo. As Sakoto was  traveling to Owa he met Esu and  gave him  a  bean cake. Esu took the  day cake and  changed  himself into a woman. Esu posing  as  a  woman  asked Sakoto for whatever he  could  give.  Sakoto gave the  woman  a  bean cake. Esu took the cake and changed himself into a small child. Esu posing as a child asked Sakoto for whatever he  could  give.  Sakoto gave  the  child  a bean cake. On the journey Sakoto gave away three bean cakes. Esu asked Sakoto where he was going. Sakoto said he was making the journey  to Owa. Esu  told  Sakoto the  people of Owa  were  suffering for a long time without rain. Esu pointed to a patch of  ado  (small gourds used to  carry  medicine)  and told  Sakoto  to  go  among  the ado. Esu said some of ado would say, “Pluck me,” and others would remain silent. Sakoto was instructed to take one of  the ado  that remained  silent and  cut  off the   top. Esu said as  Sakoto approached the entrance to Owa he should lift the ado up over his  head  and announce  he  was  bringing  rain.  Sakoto  did  as   he  was  instructed and entered the town saying; “People of Owa I bring rain.” Immediately it started to rain.  The  next day the Oba of Owa   instructed  the town crier to tell the  people of Owa he wanted to  meet the stranger who said he had brought the rain. Sakoto was     brought to the Oba and the Oba divided all his property and   belongings giving half to Sakoto. It was on that day Sakoto received the blessings he had been looking for. Sakoto started to sing and dance  in  praise  of  the  Awo, while  the  Awo praised  ha, while Ifa praised Olodumare. When Sakoto started to sing, Esu put a song in  his mouth. Sakoto sang;

Sakoto mo lewa, awo ire dun bo n’if e  

Sakoto mo lewa, awo ire dun bo n’if e  

Sakoto is beauty, good divination is sweet to praise.

Sakoto is beauty, good divination is sweet to praise.

Commentary:

Ifa says this person is about to go on a journey. Ifa says this person should make ebo so that the journey will  bring  fame  and abundance. Ifa says when  this person  arrives at  their destination they will be able to solve a problem that will bring good fortune. Ifa says this person should offer bean cakes to Esu before making the journey. Ifa says when this person arrives at their destination they will have many benefactors.

Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), 1 epa (bottle of palm oil), 1 white plate, 4 eko (corn meal  cakes)  and  20  nira (money) offered to Ogun and Esu.

There – are – different – ways – found  –  the  –  land  –  of  –  the  – ancestors cast Ifa for Igbegbe (rat) on the day he was doing to sell rat at the market. Ifa advised Igbegbe to make ebo so he would see things clearly. Igbegbe made ebo and had clear vision.

Commentary:

Ifa says this person is not seeing things clearly. Ifa says this person should make ebo to clear away confusion.

Etutu (offering): 2 eiyele (pigeon), 3 adie. (fowl), 1 epo (bottle of palm oil), mariwo (dried palm leaves), 1 white plate and 25 nira (money), offered to Ogun and Esu.

 

 

I      I

I      I

I      I

II      II

OGUNDA MEJI 

Dried – palm – leaves cast Ifa for  tiger  on  the  day  that  tiger  was going hunting. Ifa advised  tiger  to make ebo so  he  would  reap the fruit  of his  efforts. Tiger  was  reluctant  to make ebo. Tiger  went on the  hunt and captured  a  deer  he  placed  under  a  palm  tree. As he was about to eat the deer  dried  palm  leaves fell from  the  tree and sacred him away. Tiger continued the hunt and captured   an antelope he placed next to an anthill. As he  was  about  to eat the antelope  it  became  covered  with  ants.  Tiger  returned   to  the  Awo and asked what should be done in order to reap the fruit of his efforts. Ifa advised tiger to make ebo. Tiger made ebo. From that day on tiger ate all the game he captured on the hunt.

Commentary:

Ifa says this person must make ebo to keep the fruit of their labor.

Etutu (offering): 4 eiyele (pigeon),  4 adie. (fowl),  1 piece of leather,  1 epo (bottle of palm oil),  1 white plate and  55  nira (money), offered  to Ogun and Ifa.

Eluku – does – not – have – Oro – while – Oro – does – not – have – a – metal – bell cast Ifa for the people of Idena – Magbon on the day the entire town was weeping for good fortune. Ifa advised the people of Idena – Magbon to make ebo so they would receive the  good fortune that would put an end to  their  weeping.  The  people  of  Idena  – Magbon made ebo. It was on that day the people of Idena – Magbon received the blessing of good fortune.

Commentary:

Ifa says this person should  make ebo  to  insure  good  fortune  comes their way. Ifa says many  blessings  are  close  but  there  is  a  risk  they will be lost if ebo is not made.

Etutu (offering): 2  agogo (metal bell), 2 eiyele (pigeon), 2 adie (fowl),

2 Osunsun (hard wood stick used to strike the bells) and money determined by the diviner. Both bells are to  be  marked  with iyerosun. One bell is for the diviner and the  other bell is for the person who has received the Odu.

Eewu (taboo): carry money 1n a purse or wallet blessed for protection.

 

II       II

I       I

I       I

I       I

OSA MEJI

The – front – wheel – bears – money – while – the back – wheel – bears – beads – while Ogedegede – keeps – on – shining – on – top – of – the – river cast Ifa for Orunmila on the day he was preparing to go to far places. Ifa advised Orunmila to make ebo before  starting  the journey. Orunmila made ebo. Orunmila offered gin to those who were traveling with him. When they finished  drinking they looked into each other’s faces and  said the man we wanted  to harm has  offered us gin. They all said they no longer wanted to harm Orunmila.  From that day on Orunmila was unharmed.

Commentary:

Ifa says this person is going to work  with  a  stranger  and  they should go ahead and  accept  the  job. Ifa says this person  will travel    to the lagoon where there will be a breeze. (This is a reference to some  type of disruption  at  an initiation).  Ifa says this person  has many enemies. Ifa says if this person makes ebo their enemies will have a change in heart. Ifa says this person should offer two bottles of gin, one should be given to this persons  enemies  and  the other      should be given to the  diviner. Ifa says that before the  gin is given to this person’s enemies, this person should take  a  drink  from  the bottle in the presence of their enemies.

Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), 1  epo (bottle of palm oil), 4 bags of corn meal,  1 white  plate,  2  oti (bottles of  dry  gin),  and 100 nira (money) offered to Iyaami.

While  – we – are  –  doing – good  –  nobody – says – anything – when  – we make – a  mistake  – bad  –  people  – start – spreading  – the  – word cast Ifa for Ejipabileseigi on the day he was in search of fame and fortune. Ifa advised Ejipabileseigi to make ebo. Ejipabileseigi made ebo. From that day on Ejipabileseigi was known as a great man.

Commentary:

Ifa says this person should make ebo on  behalf of the  elderly. Ifa says if this person makes ebo they will not lose what they already have. Ifa says this person has helped  many  people and  some of them do not appreciate the help. Ifa says this person should ignore those who do not appreciate the  work  and  continue  to do good things in the world. Ifa says good work will soon bring good fortune.

Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), obi (kolanuts), orogbo (bitter kola), 1 white plate, 1 epo (bottle of palm oil) and 25  nira (money) .

Eewu (taboo): soup eaten from the pot.

II          II

I           I

II         II

II       II

IKA MEJI

The  – bird – flies – in – the  – sky while – the  – stranger – travels – by – sea  while –  the  – dog – comes  – to – take – a  – name cast Ifa for  Erelu of the Sea, the son of the sea boat, the shrine on top of the sea, on the day he  was  searching for abundance.  Ifa advised  Erelu of  the Sea  to  make ebo. Erelu of the   Sea   made ebo. From  that day on Erelu of the Sea received all the  blessings he asked for. Erelu of the  Sea started  to  sing  and  dance  in  praise  of  the   Awo,  while  the   Awo praised Ifa, while  ha  praised Olodumare. When  Erelu  of  the  Sea started to sing, Esu put a song in his mouth. Erelu of the Sea sang:

Oko mi si oko mi gbo. Oko mi si, oko mi gbo

Ebute ire l oko mi lo. Etube ire l oko mi lo.

Sea boat come, sea boat shake. Sea boat come, sea boat  shake.

It is good sea where the boat is sailing.  It  is  good  sea  where the

boat is sailing.

Commentary:

Ifa says this person should make ebo if they are going on  a journey. Ifa says this person should make ebo if they earn a living with a boat. Ifa says this person will become wealthy if they work with a stranger.

Etutu (offering): small wooden boat (to be placed on the white plate), ogede weere. (banana), eyin (egg), 1 epo (bottle of palm oil), 1 adie. (fowl) and money determined by the diviner, offered to Esu.

You  – are  – wicked  – I –  am  – wicked cast Ifa for Agbadu  (snake) who was soft in the belly on the  day  Agbadu was  to be made a chief. Ifa advised Agbadu to make ebo Agbadu refused to make ebo. From that day on whenever anyone saw Agbadu they ran away.

Commentary:

Ifa says this person is having a difficult time in a personal relationship. Ifa says if this person is married they are having problems in their marriage. Ifa says this  person  is overly anxious and this condition is making their problems worse.  Ifa says there are people who want to help this person, but this person is chasing them away. Ifa says that this person needs courage.

Etutu (offering): 1 on agbadu (head of a snake), 1 eiyele (pigeon), 1 adie. (fowl), 1 epo (bottle of palm oil) and money to be determined by the diviner, offered to Esu

Eewu (taboo): grey monkey.

II     II

II     II

I      I

II     II

OTURUPON MEJI 

Head  – of –  the –  tender – palm cast  Ifa for Ikusigbade (death forget me) on the day  death was looking for her. Ifa advised Ikusigbade to make ebo. Ikusigbade made ebo and received a blessing of long life.

Commentary:

Ifa says if this person is expecting a baby they must make ebo to prevent abiku. Ifa says  the  baby  has  promised  the  Immortals  the baby would return  to the land  of the ancestors  soon. Ifa says ebo must be made so the baby will change its promise to return to the ancestors before becoming full- grown.

Etutu (offering): Mariwo (palm  fronds),  1  eiyele  (pigeon),  1  adie (fowl), 1 epo (bottle of palm oil), 1 white plate and  50  nira (money), offered to lbeji

Thin – leather – that – covered – the  – face – of – Egungun cast Ifa for Yaya and Yaya on the day they both wanted to build a house. Ifa advised Yaya and Yaya to make ebo. Yaya  refused  to  make  ebo. Yaya made ebo. The house  made by Yaya fell down. The house  built by Yaya lasted the rest of his  life and  he  lived comfortably from that day on.

Commentary:

Ifa says this person is looking for a new place to live. Ifa says this person must make ebo to find a comfortable place to live.

Etutu (offering): adimu to ancestors, offered to Egungun and lbeji 

Eewu (taboo): three sided kola nut.

 

I      I

II      II

I      I

I      I

OTURA MEJI 

As – water – flows – over – the – path – the –  path – flows – through  – the – Eri – river cast Ifa for  the  Muslim  with  long cloths  on the  day  the Muslim with long cloths was trying to follow the path of the    Immortals. Ifa advised the Muslim with long cloths to make ebo. The Muslim with long cloths made ebo. From that day on things went smoothly for the Muslim with long cloths.

Commentary:

Ifa says this person must lead a devotional life to receive blessings.

Etutu (offering): 4 Eiyele (pigeon), 4 adie (fowl), 2 sets of Muslim prayer beads, 1 epo (bottle of palm oil), 1 white plate and money determined by the diviner, offered to Obatala.

It – is – the – egg – that – reject – the – spirit – of – the  – child – it – was – the  –  sperm  – that – rejected  – the  –  spirit – of –  the  – child  cast Ifa for Earth and the  destructive  powers  living  on  earth,  on  the  day Earth wanted  to  make  sales  at  the  market.  Ifa advised  Earth  to make ebo so Earth would not be damaged by the destructive powers living on earth. Earth  made ebo, From  that day on all profit  stayed with Earth.

Commentary:

Ifa says this person should make ebo so  the destructive ancestors in their family will not steal their abundance. Ifa say this person should make an offer of kindness to their colleagues so they do not become jealous and destructive.

Etutu (offering): 1 eiyele (pigeon), 1 adie (fowl), l  white plate, 1 epo (bottle of palm oil) and 100 nira (money), offered to Obatala.

 Eewu (taboo): uncooked oil.

 

I      I

I     I

II    II

I      I

IRETE MEJI

 

Amukikutu cast Ifa for the people of Ipere Amuyo on the day they    were going to use gin to nurse their children. Ifa advised the people of Ipere Amuyo to make ebo. The people of Ipere Amuyo made ebo. From that day on the children of Ipere Amuyo developed good character.

Commentary:

Ifa says this person will have many children. Ifa says this person should make ebo so they will have abundance and good character.

Etutu (money): 1 adie. (fowl), 1 eiyele (pigeon), 1 bottle of palm oil, 1 white plate, eko and 40 nira (money), offered to Osun and Ifa.

The   –  bottom  –  bead  – on  – the  – left – and  – the  –  bottom – bead – on – the  – right  – never  – argued  – among –  themselves  cast Ifa for  Imo  omi on the day  she  was  going  to  have  children  on  earth. Ifa advised  Imo omi to make ebo. Imo omi made ebo. Imo omi received a blessing of children.  Imo  omi sang  and  danced  in  praise  of  the  Awo, while  the Awo praised Ifa, while Ifa praised Olodumare. When  Imo  omi started to sing, Esu put a song in her mouth. Imo omi sang;

 

Ko de si omo late omo wun mi ju ileke

Ko de si omo late omo wun mi ju ileke

There are no children for sale, I love children more than beads.

There are no children for sale, I love children more than  beads.

Commentary:

Ifa says if a woman wants children she should make §.bQ with her jewelry and ask the ancestors for a blessing of children.

Etutu: 1 eiyele (pigeon),  1 adie. (fowl),  beads, eko (corn  meal cakes), 1 epo (bottle of palm oil),  1 white plate and  45  nira (money),  offered to Osun and  Ifa.

Eewu (taboo): cock, spinach.

 

I         I

II        II

I         I

II        II

OSE MEJI

Poromisole cast Ifa for Otu on  the day Otu was making a journey to  Ijebu. Ifa advised Otu to make Otu made  From  that  day on Otu was an important person.

Commentary:

Ifa says this person should make ebo so they will be regarded as an  important person.

Etutu (offering): 1 eiyele (pigeon), 1 adie (fowl), bean cakes, 1 epo (bottle of palm oil), eko (corn meal cakes)  and  40  nira (money), offered to Ori.

When – night – comes – the – leaves – of – the – forest – become – transformed – while – Gbodogi – leaves – become – transformed – into – a – person cast Ifa for Tuwase  Ihuloko on  the  day  Tuwase  Ihuloko wanted the goodness from the  land of the  Immortals  to meet him on earth.  Ifa  advised  Tuwase  Ihuloko  to   make  ebo.  Tuwase   Ihuloko made ebo. From that day on the goodness from. the  land  of  the Immortals made the journey to earth.

Commentary:

Ifa says the good fortune of this person is divided  between  the  realm of Spirit and the realm of humans. Ifa says this person must make ebo to  receive the  blessings of Spirit on earth.

Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), 1 epo (bottle of palm. oil), 1 white plate and 30 nira (money), offered to Ori.

 

II         II

I          I

II         II

I          I

ORAGUN MEJI (OFUN MEJI)

Ogbe – the – stranger – cast Ifa for Orisanla on the day Orisanla was searching for abundance. Ifa advised Orisanla to make ebo. Orisanla made ebo. From that day on Orisanla had all  the blessings he needed. Kiki ire (prayer for good fortune);

Ogbe funfun kenewen o dlfa fun Orisanla won, ni ko rubo,

pe  gbogbo  nkan to n’ to  ko ni wo, o rubo ojo ti gbogbo 

nkan to n’to ko wo mo  niyen. Ase.

 

Ogbe the  stranger cast Ifa for Orisanla who was told to make ebo that all he was doing would be sanctioned.  He made ebo and that was the day he received all the blessings that he needed. May it be so.

Commentary:

Ifa says this person should worship Obatala. Ifa says if this person is an Obatala worshipper they should make ebo to Obatala for abundance. Ifa says the offering should be made with a recitation of this Odu.

Etutu (offering): adimu Obatala

All –  things  – appear  – as  – thorns  –  that  – affect  –  ones  – feet  cast  Ifa for Elejiorangun on the day he was in the  midst  of  his  enemies.  lfa advised  Elejiorangun to make ebo. Elejiorangun made ebo. From that day on Elejiorangun defeated his enemies.

Commentary:

Ifa says this person must make ebo to Oro. JIa says Oro will support this person’s effort to defeat their enemies.

Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), 1 epo (bottle of palm oil), 1 white plate, eko (corn meal cakes)  and  money determined  by the diviner, offered to Oro.

 

PRAISE NAMES FOR ODU

 

The Odu need to be learned in the order of seniority and it is acceptable to call them by the name of each leg of Ifa. However based on the conventions of Yoruba language whenever a word ends in a vowel and  the  next word  beings with a  vowel one  of  the  letters is  dropped.  There  are  no  hard  and  consistent  rules  to  determine which vowel remains and which one disappears.  The  Odu  are presented here with the  name of each leg of Ifa in  the   first column and  the  proper  pronunciation  in  the  second  column  and  common praise names in the third column. Most of the praise names are shortened  references to the  personalities who appear in the verses and they are used as a  trigger for remembering  the  verse itself. There are no dropped vowels in the first section of meji Odu because the word meji does not begin with a vowel. The meji are presented with common praise names.

MEJI

1. Ogbe Meji                                Ejiogbe

2. Oyeku Meji                             Ejioyeku

3. Iwori Meji                                Ejiwori

4. Odi Meji                                  Ejiodi                 Idi Medi          Ejidi

5. Iron Meji                                Ejiirosun

6. Owonrin Meji                        Ejiowonrin         Ohenren Meji      Ejiohenren

7. O’bara Meji                          Eji o’bara

8. O’kanran Meji                      Ejiokanran 

9. Ogunda Beji                        Ejiogunda

10. Osa Meji                           Ejiosa

11. Ika Meij                             Ejika

12. Oturupon Meji                  Ejioturupon

13. Otura Meji                       Ejiotura            Etura Meji         Ejietura

14. Irete Meji                         Ejirete

15. Ose Meji                          Ejiose

16. Ofun Meji                        Ejiofun             Oragun Meji      Ejioragun

 

OGBE

 

17. Ogbe – Oyeku                  Ogbe Yeku        Ogbe alamulu

18. Oyeku – Ogbe                  Oyeku l’Ogbe

19. Ogbe – Iwori                    Ogbe’wori           Ogbewehin

20. Iwori – Ogbe                     Iwori’gbe             Woribogbe

21. Ogbe – Odi                      Ogbe’di               Ogbedi Kaka

22. Odi – Ogbe                       Idigbe                  Idin Ekute

23. Ogbe – Irosun                  Ogbe’rosu          Ogbe Dosunmu

24. Irosun – Ogbe                  Irosu Ogbe         Irosun Agbe

25. Ogbe – Owonrin              Ogbewonrin        Ogbe Wunle

26. Owonrin – Ogbe              Owonrinogbe

27. Ogbe – O’bara                Ogbe’bara           Ogbe Gbarada

28. O’bara – Ogbe               O’barabogbe

29. Ogbe- O’kanran            Ogbe ‘kanran        Ogbekoran

30. O’kanran – Ogbe                                         Okanransode

31. Ogbe – Ogunda             Ogbe’gunda           Ogbedunga

32. Ogunda-Ogbe               Ogundagbe            Odundabede

33. Ogbe – Osa                    Ogbe’sa                 Ogbesa

34. Osa – Ogbe                    Osa’gbe

35. Ogbe – Ika                     Ogbe’ka

36. Ika – Ogbe                 Ika’gbe

37. Ogbe – Oturupon           Ogbe ‘turupon         Ogbe ‘turupon

38. Oturupon – Ogbe           Oturupon’gbe

39. Ogbe – Otura                 Ogbe’tura                 OgbeAlara

40. Otura  Ogbe                  Otura’gbe                 Otura Oriko

41. Ogbe – Irete                   Ogbe’rete                 Ogbe Ate

42. Irete – Ogbe                   Irete’gbe                   Irete – Agbe

43. Ogbe – Ose                    Ogbe-se                   Ogbe Segun

44. Ose – Ogbe                    Ose’gbe                  Osomina Ose   Orogbe

45.Ogbe-Ofun                       Ogbe’fun                Ogbe Fohun     Folohun

46. Ofun-Ogbe                      Ofun-gbe                Ofunnogbe

 

 

OYEKU

 

47. Oyeku – Iwori                      Oyeku – Wori                Oyeku – biwori

48. Iwori – Oyeku                      Iwoni ‘yeku

49. Oyeku – Odi                        Oyeku’di                        Oyeku – Sidin

50. Odi – Oyeku                         Idi ’yeku                        Idin gelede

51. Oyeku – Irosun                     Oyeku’rousu                 Ogosun

52. Irosun – Oyeku                     Irosu ‘yeku                    Arosun Takeleku

53. Oyeku – Owonrin                  Oyeku Wonrin              Oyewonrinmi

54. Owonrin – Oyeku                  Owonrin ‘yeku

55. Oyeku – O’bara                     Oyeku Bara

56. O’bara – Oyeku                    O’bara ‘yeku

57. Oyeku – Okanran                 Oyeku lekan

58. Okanran – Oyeku                  Okanran ‘yeku

59. Oyeku – Ogunda                   Oyeku Eguntan

60. Ogunda – Oyeku                   Ogunda’aiku

61. Oyeku – Osa                          Oyeku Gasa

62. Osa – Oyeku                          Osa ‘yeku

63. Oyeku – Ika                            Oyekubeka

64. Ika – Oyeku                            Ika ‘yeku

65. Oyeku – Oturupon                 Oyeku batutu

66. Oturupon – Oyeku                 Oturupon’ yeku

67. Oyeku – Otura                       Oyekubatuye

68. Otura – Oyeku                       Otura – aiku

69. Oyeku – Irete                         Oyeku ‘rete                Opoku Irete

70. Irete – Oyeku                         Irete ‘yeku

71. Oyeku – Ose                         Oyekuse                      Oyeku pose

72. Ose – Oyeku                         Osesaiku

73. Oyeku – Ofun                        Oyeku ‘fun                  Oyeku ya fokun

74. Ofun – Oyeku                        Ofun’yeku

 

IWORI

 

75. Iwori – Odi                           Iwori’di

76. Odi – Iwori                           Idiwori

77. Iwori – Irosun                      Iwori’rosun                  Iwori Wosu

78. Irosun – Iwori                      Irosu wori                  Irosun Awoye

79. Iwori – Owonrin                   Iwori Wonrin              Iwori Owari

80. Owonrin – Iwori                   Owonrin wori

81. Iwori – O’bara                    Iwori Bara                    Iwori Obere

82. O’bara – Iwori                    O’bara Wori                Obanikosi

83. Iwori – Okanran                 Iwori nikanran

84. Okanran – Iwori                 Okanran Wori             Okanran Awoye

85. Iwori – Ogunda                  Iworiwogunda             Iwori Awede

86. Ogunda – Iwori                  Ogunda Wori              Ogunda Lawori

87. Iwori – Osa                        Iworiwosa

88. Osa – Iwori                         Osa Wori                    Osa Woo Iwori Woo

89. Iwori – Ika                          Iworiwoka                     Iwori Avoka

90. Ika – Iwori                           Ika Wori

91. Iwori – Oturupon                 Iwori ‘turupon

92. Oturupon – Iwori                 Oturupon Wori            Oturupon Lawi

93. Iwori – Otura                       Iwoniwotura                 Iwori Wotu

94. Otura – Iwori                        Otura Wori

95. Iwori – Irete                          Iwori – ate

96. Irete – Iwori                          Irete Wori                    Atepa Iwori

97. Iwori – Ose                           Iworiwase                   Iwori Wowo

98. Ose – Iwori                           Ose Wori

99. Iwori – Ofun                          Iworiwofun

100. Ofun – Iwori                        Ofun Wori                     Ofun Gondo

 

 

ODI (IDI)

 

101. Odi – Irosun                         Idi’osu                         Odi aisun

102. Irosun – Odi                         Irosu’di                        Olosun din

103. Odi – Owonrin                      Odi’wonrin                   Idin aarin

104. Owonrin – Odi                      Owonrin’di                  Owonrin Sidin

105. Odi – O’bara                         Odi’bara

106. O’bara – Odi                         Obara’di                     O’bara Obodi

107. Odi – Okanran                      Odi’kanran

108. Okanran – Odi                      Okanran di

109. Odi – Ogunda                       Odi’gundi                

110. Ogunda – Odi                       Ogunda’di                  Ogunda Gedi lgbin

111. Odi-Osa                               Odi’sa j

112. Osa – Odi                             Osa’di

113. Odi-Ika                                 Odika                         Idinka

114. Ika-Odi                                 Ika di                          Nkala nkadi

115. Odi – Oturupon                    Odi Turupon

116. Oturupon – Odi                    Oturupondi

117. Odi – Otura                           Odi’tura                       Odi stato

118. Otura – Odi                          Otura di                        Otura Aladin In

119. Odi – Irete                            Odi’rete                        Odi Amileke

120. Irete – Odi                            Irete di

121. Odi – Ose                             Odi’se                          Odi See

122. Ose – Odi                         Ose di

123. Odi – Ofun                           Odi’fun

124. Ofun – Odi                           Ofun di                         Ofun Untedi

 

 

Irosun

 

125. Irosun – Owonrin                    Irosu Wonrin               Irosun Elerin

126. Owonrin – Irosun                    Owonrin ‘rosu             Owonrin Onitude

127. Irosun – O’bara                      Irosu O’bara                Irosun Era

128. O’bara – Irosun                      O’bara’rosu                 O’bara Lasun

129. Irosun – Okanran                   Irosu Okanran

130. Okanran – Irosun                     Okanran’rosu

131. Irosun – Ogunda                     Irosu Ogunda             Irosun Gebamoyan

132. Ogunda – Irosun                    Ogunda’rosu               Ogunda Eje Ta Soro

133. Irosun – Osa                           Irosu Osa                    Irosun Saara

134. Osa – Irosun                         Osa Rosu                    Osa Leesun

135. Irosun – Ika                            Irosu Oka                     Ero Ma Sun Ka

136. Ika – Irosun                             Ika’rosu

137. Irosun – Oturupon                  Irosu Turupon              Irosun Etutu

138. Oturupon – Irosun                  Oturupon Rosu            Oturupon Sokun

139. Irosun – Otura                        Irosu Tura                     Irosun Ateere

140. Otura – Irosun                         Otura Rosu                  Otura Amosun

141. Irosun – Irete                          Irosu Rete                     Irosun Openme

142. Irete – Irosun                          Irete Rosu                     Irete Nsun

143. Irosun – Ose                          Irosu Ose                      Irosun Oso

144. Ose – Irosun                          Ose’ rosu                       Ose Olosun

145. Irosun – Ofun                         Irosu Ofun                     Irosun Afin

146. Ofun – Irosun                         Ofun’rosu                      Ofun Untedi

 

 

OWONRIN

 

147. Owonrin – O’bara                   Owonrin ‘bara               Owonrin Palaba

148. O’bara – Owonrin                    O’bara wonrin

149. Owonrin – Okanran                Owonrinkanran

150. Okanran – Owonrin                Okanran Won                 Okanran Ajagbule

151. Owonrin – Ogunda                 Owonringunda                Owonrin In Dagbon

152. Ogunda – Owonrin                 Ogundawonrin                Ogunderin Sile

153. Owonrin – Osa                        Owonrin sa                     Owonrin Wosa

154. Osa – Owonrin                        Osa Wonrin                    Osa Onilesun

155. Owonrin – Ika                          Owonrin ‘ka                    Owonrin Woka

156. Ika – Owonrin                          Ika Wonrin                      Ika Alakan

157. Owonrin – Oturupon                Owonrin  Turupon           Owonrin Baturupon

158. Oturupon – Owonrin               Turupon Wonrin               Oturupon Obalufon

159. Owonrin – Otura                     Owonrin Otura                 Owonrin Elejigbo

160. Otura – Owonrin                     Otura Wonrin                    Otura Alaketu

161. Owonrin – Irete                       Owonrin ‘rete

162. Irete – Owonrin                       Irete Wonrin                     Irete Olofa

163. Owonrin – Ose                       Owonrin ‘se                      Owonrin Wese

164. Ose – Owonrin                       Ose wonrin                       Ose Oloogun

165. Owonrin – Ofun                     Owonrin ‘fu                        Owonrin Wofun

166. Ofun – Owonrin                     Ofun wonrin                       Ofun Mevin

 

O’BARA

 

167. O’bara – Okanran                        O’bara Konran

168. Okanran – O’bara                        Okanran ‘bara

169. O’bara – Ogunda                         O’bara’gunda

170. Ogunda – O’bara                         Ogunda’bara

171. O’bara – Osa                               O’bara ‘sa

172. Osa – O’bara                               Osa’bara

173. O’bara – Ika                                 O’bara ‘ka                            O’bara nla

174. Ika – O’bara                                 Ika ‘bara

175. O’bara – Oturupon                      O’bara Turupon

176. Oturopon – O’bara                      Oturupon ‘bara                    Oturupon Dara

177. O’bara – Otura                            O’bara ‘trura                        O’bara Kerebete

178. Otura – O’bara                            Otura ‘bara                           Outra Alaraba

179. O’bara – Irete                              O’bara ‘rete

180. Irete – O’bara                              Irete’bara                              Irete Alao

181. O’bara – Ose                              O’bara’se                             O’bara Alase

182. Ose – O’bara                              Ose’bara                              Ose Oluwo

183. O’bara – Ofun                            O’bara ‘fu

184. Ofun – O’bara                            Ofun ‘bara                             OfunBalaba

 

OKANRAN

 

185. Okanran – Ugunda                 Okanran Eguntan

186. Ogunda – Okanran                 Ogunda’kanran

187. Okanran – Osa                       Okanran’sa                         Okanran Adisa

188. Osa – Okanran                       Osa ‘kanran

189. Okanran – Ika                             Okanran’ka

190. Ika – Okanran                             Ika’kanran

191. Okanran – Oturupon                  Okanran Tutu

192. Oturupon – Okanran                  Oturupon ‘kanran

193. Okanran – Otura                        Okanran Tutu

194. Otura – Okanran                        Otura ‘kanran                       Outra Tikun

195. Okanran – Irete                          Okanran – ate

196. Irete – Okanran                          Irete ‘kanran

197. Okanran – Ose                          Okanran’se

198. Ose – Okanran                          Ose ‘kanran

199. Okanran – Ofun                         Okanran’fu                            Okanran Funfun

200. Ofun – Okanran                         Ofun ‘kanran                         Ofinran ekun

 

 

OGUNDA

 

201. Ogunda – Osa                         Ogunda’sa                       OgundaMasa

202. Osa – Ogunda                        Osa’gunda                        Osagun-un Leja

203. Ogunda – Ika                          Ogunda ‘ka                       Ogunda Kaa

204. Ika – Ogunda                          Ika gunda I                       ka Olook a

205. Ogunda – Oturupon               Ogunda ‘turupon              Ogunda Baturupon

206. Oturupon – Ogunda               Oturupon’ gunda

207. Ogunda – Otura                     Ogunda Tura                    Ogunda Tasia

208. Otura – Ogunda                     Oturagunda                      Otura Rera

209. Ogunda – Irete                       Ogunda ‘rete                    Ogunda Kete

210. Irete – Ogunda                       Irete ‘gunda                      Irete Aaya

211. Ogunda – Osa                       Ogundase

212. Ose – Ogunda                       Ose ‘gunda                      Ise Eguntan Ose omolu

213. Ogunda – Ofun                     Ogunda’fu

214. Ofun – Ogunda                     Eguntan                            Ofun Fonda

 

 

OSA

 

215. Osa – Ika                                Osa ‘ka

216. Ika – Osa                                Ika ‘sa

217. Osa – Oturupon                     Osa’turupon

218. Oturupon – Osa                     Oturupon’sa

219. Osa – Otura                           Osa’tura                            Osa Ala Wore

220. Otura – Osa                           Otura’sa                             Otura – Gasa

221. Osa – Irete                             Osa’rete                             Osa Olovan-an

222. Irete – Osa                              Irete ‘sa                              Arotesa

223. Osa – Ose                               Osa’se

224. Ose – Osa                               Ose’sa

225. Osa – Ofun                              Osa’fu                                Osafun-un

226. Ofun – Osa                               Ofun’sa                              Ofun Salosun

 

 

IKA

 

227. Ika – Oturupon                        Turupon Ika                       Oturupon Tuura 

228. Oturupon – Ika                        Oturupon ‘ka

229. Ika – Otura                              Ika Alakan

230. Otura Ika                                Otura’ka                            Otura Finka

231. Ika – Irete                                Ika ‘rete                             Ika Eleja

232. Irete – Ika                                Irete’ka                              Irete Suka

233. Ika – Ose                  

234. Ose – Ika                                Ose’ka                               Ose Olofa

235. Ika – Ofun                               Ika fun

236. Ofun – Ika                              Ofun’ka                              Ofun Malaaka

 

 

OTURUPON

 

237. Oturupon – Otura                   Oturupon ‘tura

238. Otura – Oturupon                   Otura Turupon                  Otura Etutu

239. Oturupon – Irete                     Oturupon ‘rete                  Oturupon ntete

240. Irete – Oturupon                     Irete Turupon                    Irete Etutu

241. Oturupon – Ose                     Oturupon’se

242. Ose – Oturupon                     Ose turupon                     Ose ba lefon

243. Oturupon – Ofun                 Oturupon ‘fun

244. Ofun – Oturupon                   Ofun Turupon

 

OTURA

 

245. Otura – Irete                          Otura ‘rete

246. Irete – Otura                          Irete ‘tura                            Esekan Ola

247. Otura – Ose                          Otura’sa                              Otura Toun Tose

248. Ose – Otura                          Ose tura                              Ose Awurela

249. Otura  Ofun                          Otura’fu                               Otura Elefun

250. Ofun – Otura                        Ofuntura                              Ofun Topola

 

 

IRETE

 

251. Irete – Ose                          Irete -Se                                Irete Alaje

252. Ose – Irete                         Oseb Irete                             Oseb Irete Sile Aje

253. Irete – Ofun                       Irete ‘fu                             

254. Ofun – Irete                        Ofun ‘rete                              Ofun Birete

 

OSE

 

255. Ose – Ofun                          Ose ‘fu                                 Osofu

256. Ofun – Ose                          Ofun’se                                Ofunonilese

 

By Awo Fa’lokun Fatunmbi

AKA David Wilson