Iyaami oshoronga

1. ODU IYAAMI
OSORANGA
Interpretation of the Odu Ifa related
to the Elemental Spirit of Birds by
Awo Falokun Fatunmbi

3. Introduction

4. The subject of the role and function of Iyaami within the tradition of Ifa/Orisa covers a
wide spectrum of opinions and interpretations. Many of these opinions characterize
Iyaami as a negative force in the Universe frequently associated with “witchcraft” and
the use of female power to harm others. This particular view seems to me to be in
contradiction to both Ifa scripture and Ifa ritual practice.
Offerings to Iyaami are a component of nearly all offerings made as a result of
consultation with Ifa divination. This in itself has neither a positive or negative
connotation. However the use of the symbolic representation of birds (Eleiye) on the
crowns of the Oba seems to suggest that the blessing of Iyaami is an essential
element in the sanctification of the monarchy.
The references to Iyaami have been eliminated from many of the versions of Odu Ifa
available in English making an evaluation based on scripture difficult. The verses
that are available in English are often cryptic and obscure making interpretation a
challenge. I submit these verses as a basis for further examination of what I believe
is an important and fundamental concept in the practice of our faith.
Peire Verger was a French photographer who moved to Brazil and became active in
the Orisa community. He made several trips to Africa where he received Ifa and was
given the name Awo Fatunmbi. He wrote a number of books in Portuguese
including a well-documented study of herbs associated with Odu Ifa. In addition he
made a study of Odu related to Iyaami Osoranga and printed a volume of the verses
he collected on this important subject. This book is my interpretation of the Odu he
collected. Iba se Baba Fatunmbi.
Ire Awo Falokun Fatunmbi
Egbe Ifa Ogunti Ode Remo

6. I I I I I
I I I I I

7. IRETE MEJI
(How the Iyáàmi's came to Earth)
K'a t'iwaju bu u, k'a t'ehin bu u, a d'if á fun okanleerugba enia, ti nti'kole
Orun bo wa'le aiye. A d'ifa fun okanleerubga eleiye, ti nti 'kole Orun bo wa'le
aiye. Nigbati awon okanleerugba enia o maa bo, nwon ni nwon o toju igba
kokan. Nigbati nwon o de, ode Ota ni nwon de s i. Nwon ni nwon ti fi enikan
je Iyalode l 'ode Ota. Eni t'o ba fe gba a yio gbe igba re s'odo re. A ni, on fe
gba eiye t'on. Yio f'eiye si i ninu. Nigbati o ba si fi eiye si i ninu, Yio de igba,
yio gbe e fun nwon. Igba ti nwon ba gbe e fun nwon. Nwon o toju re sinu ile.
Nigbati nwon ba toju re sinu ile. enikeni ko le mo ibi ti nwon gbe e si, a fi eni
t'o ba ni. Boya l'aga ni o wa o. Nwon le gbe e si ara i gana. Nwon le gbele ki
nwon gbe e si. Awon nikan soso ni nwon mo ibi ti nwon gbe e si, nigbat'o gbe
e fun nwon. Nigbat'o gbe e fun nwon tan, olukuluku o maa gbe tie, yio maa lo
toju e s'ibi t'o ba ri. Nigbati nwon ba f e ran eleiye yen n'ise, nwon osi igba
yen s'oke, eleiye yen yio fo jade ninu igba yen yio lo se'se ti nwon ba ran an,
ibaa je Eko, ibaa je Ibadan, ibaa je Ilorin, ibaa je Sapele, ibaa je Londonu,
ibaa je ilu Oba. Gbogbo origun merein aiye. Nigbati nwon ba si igba yen s'oke
bayii, eiye yen yio si fo jade, yio lo jise yen. Bi nwon ni k'o pa enia, yio pa a.
Bi nwon ni k'okofun enia ni, yio ko o. Nigbati yio ba kofun, yio ba ti eni
t'ohun. Nigbati o ba ba ti i, nwon osi la'nu re. Eni ti nwon sui fe mu ko ni mo,
nwon o ko ifun re jade. T'o ba si se aboyun, nwon o yo oyun inu re. Ise ti
nwon ba ran nwon, nwon o lo ree je e. Nigbati nwon ba si ji se yii tan, nwon
o tun pada si'nu igba yii. Nwon o si tun bo o. Nigbati nwon ba bo o tan, nwon
o tun toju re s'ibi ti nwon gbe e si. Nwon kii si da ja, a fi ti nwon b a lo s'inu
egbe. Nigbati eiye yen ba dari de, yio wa so fun olowo re bayii pe, Ise t'o ran
mi, mo je e. T'o ba je pe eni tohoun lajeara, o le wi pe enit'o ran mi si, mo ti
mu u. Sugbon mo mu u, mu u, mu u, ng ko le mu u. T'o ba si je pe ose mu,
enit'o ran mi si, mo ti mu u. Enit'o ba ni eiye ni, yio si lo si arin egbe, yio siso
wi pe, On ran ojise t'on ni ise kan, o si ba on se ise naa, on si mu ise naa wa
si arin ajo, nitoripe on ko gbodo da se'se naa. Nigbat'o ba so bee

9. tan, aw

10. o

11. n yioku r

12. e

13. , nkan t'o b

14. a pin nib

15. e

16. .

17. E

18. j

19. e

20. to ba gba l'ara eni ti nw

21. o

22. n ran an si, yio gbe el

23. o

24. s'arin

25. e

26. gb

27. e

28. , gbogbo aw

29. o

30. n

31. e

32. gb

33. e

34. ni yio f'

35. e

36. nu ba a. Nigbati nw

37. o

38. n ba j

39. o

40. j

41. o

42. mu'j

43. e

44. y

45. e

46. n tan, nw

47. o

48. n o wa tuka. Nigbati nw

49. o

50. n ba tuka, t'o ba di

51. o

52. j

53. o

54. keji, t'o ba di al

55. e

56. keji, nw

57. o

58. n o tun ran an l

59. o

60. . Nw

61. o

62. n ko ni j

63. e

64. o sun,

65. E

66. l

67. e

68. iy

69. e

70. y

71. e

72. n yio m'

73. o

74. r

75. e

76. l

77. ’

78. o

79. w

80. o

81. , o le mu kum

82. o

83. l

84. ’

85. o

86. w

87. o

88. , o le m'

89. o

90. b

91. e

92. l

93. o

94. w

95. o

96. , o le d'eegun, o le d'ori

97. s

98. a. Ti o maa l

99. o

100. ree d

101. e

102. ruba

103. e

104. ni ti nwon ba ran an si! Bi itan aw

105. o

106. n

107. e

108. l

109. e

110. iy

111. e s

112. e ri ni yii o!

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

115. who has the medicine of protection from the bird the bird will say the mission
has not be successful. When this happens the owner of the calabash will go
to the society of women and ask for the entire society

116. to work together to complete the mission.

117. The matter is discussed among the bird masters. (The women’s society has
ways of determining if the mission is appropriate) If there is agreement they
send the bird on its mission. When the bird returns the women place the
blood of the victim on their lips and the matter becomes taboo to discuss.
They will meet again if the mission is not completed. The birds might carry
whips, clubs, or knives. The bird might carry a ghost or an Orisa. (The bird
may be used as an avatar for other spirits who agree to join in the battle)
Collectively the birds will bring fear to those who have offended the society of
women.
I I I I I
I I I I I
I
IRETE OLOTA
(How Orunmila came to know the Secret of the Iyáàmis at Ota)
Ki'wo se apo duru si mi. Ki emi se apo duru sio. Iwo ni, emi ni. Owuyewuye
awo ile Orunmila. A d'ifa fun Orunmila ti ns' awo lo ilu eleiye. Orunmila ni
ilu eleiye t' on lo yii, on le r'idi nwon? On si le ko re bo nibe? Nwon ni
k'Orunmila o rubo. Nwon ni k'Orunmila o to lo r'idi bi ekeiye naa nse s'aiye,
nwon ni k'Orunmila o lo toju apo aso funfun. Nwon ni k'o ru ori oka. Nwon
ni k'o ru eiyele funfun. Nwon ni k'o ru obi ifin merin. Nwon ni k'o ru obi ipa
merin. Nwon ni k' o ru epo. Nwon ni k'o ru efun. Nwon ni k' o ru osun. Nwon
ni k'o ru igba kan. Nwon ni k'Orunmila o lo toju gbogbo nkan yii. Nigbati
Orunmila si toju e tan, nwon wa gbe apo aso yii, nwon gbe e ko. Orunmila ni
ha! Orunmila nlo s'ode Ota. Nigbati Orunmila de aarin oja, bi Orunmila ti de,
nwon ni haa! Nwon ni obe de! Eni ti awon o pa je de. Ni gbobo nwon bere si
wi. Esu l'o nse meji meji, l'onse meta meta. Esu ti ta parada, o si ti di enia.
L'o ba lo kesi gbogbo awon aje t'o wa l'ode Ota. O ni haa! O l'Orunmila. O ni
eiye t'Orunmila ni, O l'o ma ju gbogbo ti'yin lo. O ni e ko gbogbo eiye ti'yin
poo, e maa ko lo odo e, k'o maa lo ree gba agbara l'odo Orunmila. Nwon ni
ase okunrin naa tun l'eiye? Esu ni eiye t'Orunmila ni. O l'oju ti gbogbo nwon
lo l'ode Ota. Esu ni eiye t'Orunmila ni. Gbogbo nwon bere si da eiye nwon
jo. Nwon ba bere si gbe t'Orunmila lo. Orunmila ba si gba gbogbo eiye yii
lowo nwon poo, Nigbati'Orunmila wa gba a lowo nwon tan, l'Orunmila ba nl
ojokoo. Jijokoo t'o jokko, nwon ba l'awon o ni pa' ju odi da l'ara

119. O

120. runmila nw

121. o

122. n l'aw

123. o

124. n a maa ba a ja ni. Nw

125. o

126. n l'aw

127. o

128. n o si binu si i nitori pe o t'asiri aw

129. o

130. n. Nw

131. o

132. n ni o si fe f' idi aw

133. o

134. n ni. Nw

135. o

136. n l'afi b'aw

137. o

138. n ba mu

139. O

140. runmila t'awon ba pa a. O wa l

141. o

142. ree pe aw

143. o

144. n Babalawo.

145. O

146. runmila l'o wa ka. O ri T

147. e

148. may

149. e

150. . B'awo'le o ba gbo' fa,

151. e

152. l

153. o

154. ree

155. kesi t'ode. A d'ifa fun

156. O

157. runmila n'ijo t'aw

158. o

159. n

160. e

161. l

162. e

163. iy

164. e

165. l'aw

166. o

167. n o pa a. Nw

168. o

169. n n'iw

170. o O

171. runmila, iw

172. o

173. l'aw

174. o

175. n

176. e

177. l

178. e

179. iy

180. e

181. o pa o, aw

182. o

183. n

184. e

185. l

186. e

187. iy

188. e

189. fe pa

190. o

191. . Nw

192. o

193. n ni o ba ree rubo. Nw

194. o

195. n ni k'

196. O

197. runmila o toju ekuj

198. e

199. bu n'ij

200. o

201. naa. Nw

202. o

203. n ni k'o si ni adie opipi. Nw

204. o

205. n ni k'o ni ek

206. o

207. kan. Nw

208. o

209. n ni k'

210. O

211. runmila o ni egb

212. e

213. fa owo.

214. O

215. runmila sise e b

216. ee

217. . Nigbat'o

218. s

219. e tan, nw

220. o

221. n ba l

222. o

223. fi gbogbo kini yii, nw

224. o

225. n ba fi

226. s

227. e Ifa fun

228. O

229. runmila, nwon ba fi pe

230. s

231. e. Nigbati nw

232. o

233. n fi pe

234. s

235. e tan, ti nw

236. o

237. n nj

238. e

239. e, nw

240. o

241. n ba tun l'awon o mu

242. O

243. runmila, nw

244. o

245. n wa ti

246. so O

247. runmila

248. ti ti ti, nw

249. o

250. n o ri

251. O

252. runmila mu mo. Nigbati aw

253. o

254. n o ri i mu mo. Nw

255. o

256. n ni

257. O

258. runmila, nw

259. o

260. n l'aw

261. o

262. n o ti

263. s

264. e ri

265. o

266. mu? O ni aj

267. e

268. kii roro ko je ekuj

269. e

270. bu,

271. e

272. ma le pa mi rara. O ni adi

273. e

274. opipi ki r'apa gun ori'le, nw

275. o

276. n o ni le pa on. Eyii ni ohun t' Orunmila se nijo naa, eyii ni ohun t'

277. O

278. runmila

279. s

280. e nij

281. o

282. naa, ti nw

283. o

284. n o fi le pa a, nigbati Orunmila l

285. o

286. s' ode

287. O

288. ta to l

289. o

290. ree r'idi nwon.

291. You show me the contents of a large bag, I show you the contents of a large
bag, you have, I have, Owuyewuye the Babalawo of the House of Orunmila
(The name of the diviner suggests the issue here is one of mutual trust and
mutual sharing) cast Ifa for Orunmila on the day he was going to the land of
the birds. Orunmila said I am going to the land of the birds to learn their
secret. Will my journey be successful? Orunmila was told to make ebo. The
Babalawo said prepare a bag made from white cloth, offer the head of a
snake, a white pigeon four white cola nuts, four red cola nuts, palm oil efun
and osun and place the ebo in a white bag and hang the bag from the ceiling
of his home. (Ebo for protection from the negative use of elemental power)
Orunmila traveled to Ota and arrived at the Market. The birds decided to
feed Orunmila a soup with poison. Esu transformed himself into a person
and called the bird masters. Esu told them that Orunmila had a bird that
was more powerful than theirs. Esu told them to gather their birds and to
bring them to Orunmila. They brought their birds to Orunmila.
When the birds gathered Orunmila sat among them. The bird masters said
they would not remove their eye from him. They said they would fight him.
They said they were angry because he knew their secret. They said that they
alone should know their secret and they wanted to kill him.
Orunmila consulted Ifa on the day the Birds were instructed to kill him. Ifa
said make ebo. Ifa said take ekujebu seed, opipi chicken, and six dollars all
folded into a leaf. (Ebo for protection after an attack has been initiated)

293. Or

294. unmila survived the attack. The bird masters said they would watch him
closely. They wanted to know how Orunmila defended himself. Orunmila said
it is not difficult because you cannot eat ekujebu seed and the opipi chicken
has wings to fly. These were the

296. things that protected Orunmila from attack (Orunmila understood the
mystery of overcoming the boundaries of time and space so he was protected
from the elemental bird spirits because he knew how to work with the
elemental bird spirits, meaning he was a bi

297. r

298. d master himself)

299. I I
I I
I I
I I I
OGBE YONU
(Why the Iyáàmis are always in anger)
Ti o ba se mi, ngo se o. N'igi oko se maa nd'ade. Owu ni o fi ibi lebe lebe
teru . A d'ifa fun nwon ni w'aiye enia. A bu fun nwon ni w' aiye eleiye.
Nigbati awon eleiye o maa bo w'aiye, nwon ni enia, nwon ni ki nwon ma
ba yin ja. Nwon ni, ti awon ko ba fi ni ba yin ja, nwon ni, e ko gbodo
ka'la Ejio, nwon ni, e ko gbodo fe osun Aloran. Nwon ni, e ko gbodo
randede l'ehin ekule Mosionto. Nwon ni ti nwon ba ti ka'la Ejio, awon o
maa ba won ja. Ki wa ni nje ila Ejio? Omo enia ko mo ila Ejio. Nigbati
omo enia ba si nlo. Bi nwon ba ti nlo, nwon le rin de'bi kan ki nwon ja'
we kan lasan. Nwon le bo s'ibi kan ki nwon
o ma se aija'we, ki nwon o duro lasan. L'awon eleiye o wi pe, ha! Nwon ti
ka' la Ejio. Ila Ejio t'awon ni ki nwon ma ka a, ni nwon ti ka un, Ha!
Awon omo enia, nwon o ba tun maa bebe. Ti eni ti nwon so pe o ka' la
Ejio un, ti ko ba ni opolopo ebo, to ko ba si ni opolopo etutu, ti ko ba si
ni opolopo nkan ti o fi be nwon, gegebi Orunmila ti se be won, pe ki
nwon o fi ori ji on. Ti ko ba ni ohun ti o fifi be won, nwon o pa oluware.
Owo nkankan ti nwon ba ti ka mo ol’owo, naa ni nwon, ope ni ila Ejio.
Nwon o ni o ka'la Ejio ni yen, nitoripe ka ila Eji o, ati fe osun Aloran, ati
ara ndede l'ehin ekule Mosionto, awon eleiye fi nfiran si omo enia, ki
nwon o le ba maa ri ona enia ni, niwon se pa iru owe sile. Nwon ti mo pe
omo enia ko le gbon gbon, k'o fi le mo ohun ti nje ila Ejio. Bi enitohun
ko ba lowo l’owo, ti ko si mura dara dara, nwon o pa a. Nigbati o tun ya,
nigbati o ba tun se, ti omo enia ba tun dide, ti nwon ba tun ji laaro, ti
nwon ni awon ni awon nlo oko, eyii t'o ba l'oko, ti oko re ba dara dara,
t'oru' su, t'oru' gbado, ti awon eleiye si ri i, ti ko ba fun nwon ninu re,
nwon ni osun Aloran t'awon ni ki e ma fee. Nwon ni osun Aloran naa ni
efe yi o. Eni ti o ba ru i su ati agbado, nwon o ba pe o fe osun Aloran,
nigbati ko ba ti bun nwon je. Ti eleyun naa ko ba tun l'ebo, go l'etutu, ko
ni ohun to o fi be nwon dara dara, nwon o pa a. Bi nwon ba si tun lo si
ode, ti awon enia ba tun lo ode, ti nwon ba tun ra

300. a

301. b
nkankan b

302. c
o

303. d
, ti nw

304. e
o

305. f
n ra

306. g
e

307. h
ku, ti nw

308. i
o

309. j
n ra

310. k
e

311. l
ja, ti nw

312. m
o

313. n
n ra

314. o
e

315. p
ran, ti nw

316. q
o

317. r
n ra gbogbo

318. s
nkan,ti nwon ko ba ti fun awon

319. t
e

320. u
l

321. v
e

322. w
iy

323. x
e

324. y
j

325. z
e

326. aa
ninu r

327. bb
e

328. cc
, ni aw

329. dd
o

330. ee
n

331. ff
e

332. gg
l

333. hh
e

334. ii
iy

335. jj
e

336. kk
, nw

337. ll
o

338. mm
n a ni to o.

339. nn
E

340. oo
ni ti ol

341. pp
o

342. qq
ra nkan ti ko fun awon j

343. rr
e

344. ss
ninu re yii, nw

345. tt
o

346. uu
n a ni o ti randed

347. vv
e

348. ww
l

349. xx
e

350. yy
hin

351. zz
e

352. aaa
kule Mosionto. Nitoripe o ti ra nkan ko fun awon j

353. bbb
e

354. ccc
. Ti eleyun ko ba ni eb

355. ddd
o

356. eee
, ti ko ba ni etutu, nwon o pa a. Idi ti nw

357. fff
o

358. ggg
n fi

359. hhh
s

360. iii
e npa gbogbo op

361. jjj
o

362. kkk
l

363. lll
o

364. mmm
p

365. nnn
o

366. ooo
aw

367. ppp
o

368. qqq
n enia niyii? Owe naa, owe meta ti nw

369. rrr
o

370. sss
n pa un. Nw

371. ttt
o

372. uuu
n fi firan. Nw

373. vvv
o

374. www
n si ti m

375. xxx
o

376. yyy
wi pe, aw

377. zzz
o

378. aaaa
n

379. bbbb
o

380. cccc
m

381. dddd
o

382. eeee
enia, nw

383. ffff
o

384. gggg
n ko le m

385. hhhh
o

386. iiii
iru ofin y

387. jjjj
e

388. kkkk
n, nw

389. llll
o

390. mmmm
n ko si le pa o fin naa rara. Nitoripe nwon ti m

391. nnnn
o

392. oooo
pe

393. pppp
,

394. qqqq
o

395. rrrr
m

396. ssss
o

397. tttt
enia ko m

398. uuuu
o

399. vvvv
ohun ti j

400. wwww
e

401. xxxx
ila Ejio, ohun ti aw

402. yyyy
o

403. zzzz
n ba pe ni ila Ejio, naa ni ila Ejio. Nw

404. aaaaa
o

405. bbbbb
n ti m

406. ccccc
o

407. ddddd
wi pe,

408. eeeee
o

409. fffff
m

410. ggggg
o

411. hhhhh
enia ko m

412. iiiii
o

413. jjjjj
ohun ti j

414. kkkkk
e o

415. lllll
sun Al

416. mmmmm
o

417. nnnnn
ran. Ohun ti aw

418. ooooo
o

419. ppppp
n ba pe ni

420. qqqqq
o

421. rrrrr
sun Al

422. sssss
o

423. ttttt
ran, naa ni

424. uuuuu
o

425. vvvvv
sun Al

426. wwwww
o

427. xxxxx
ran. Nw

428. yyyyy
o

429. zzzzz
n ti mo wi pe,

430. aaaaaa
o

431. bbbbbb
m

432. cccccc
o

433. dddddd
enia ko m

434. eeeeee
o

435. ffffff
ohun ti j

436. gggggg
e

437. hhhhhh
ara nd

438. iiiiii
e

439. jjjjjj
d

440. kkkkkk
e

441. llllll
l

442. mmmmmm
e

443. nnnnnn
hin

444. oooooo
e

445. pppppp
kule Mosionto. Ohun ti aw

446. qqqqqq
o

447. rrrrrr
n ba pe ni ara nd

448. ssssss
e

449. tttttt
d

450. uuuuuu
e

451. vvvvvv
l

452. wwwwww
e

453. xxxxxx
hin

454. yyyyyy
e

455. zzzzzz
kule Mosionto, naa ni ara nded

456. aaaaaaa
e

457. bbbbbbb
l

458. ccccccc
e

459. ddddddd
hin

460. eeeeeee
e

461. fffffff
kule Mosionto. Aw

462. ggggggg
o

463. hhhhhhh
n

464. iiiiiii
e

465. jjjjjjj
l

466. kkkkkkk
e

467. lllllll
iy

468. mmmmmmm
e

469. nnnnnnn
ni nfi nfiran ni,

470. ooooooo
s

471. ppppppp
ugb

472. qqqqqqq
o

473. rrrrrrr
n

474. sssssss
O

475. ttttttt
runmila wa lo ree b

476. uuuuuuu
e

477. vvvvvvv
b

478. wwwwwww
e

479. xxxxxxx
tir

480. yyyyyyy
e

481. zzzzzzz
. L'o si wa tun beb

482. aaaaaaaa
e o

483. bbbbbbbb
m

484. cccccccc
o

485. dddddddd
r

486. eeeeeeee
e

487. ffffffff
m

488. gggggggg
o o

489. hhhhhhhh
. Otun b

490. iiiiiiii
e

491. jjjjjjjj
b

492. kkkkkkkk
e

493. llllllll
gbogbo aw

494. mmmmmmmm
o

495. nnnnnnnn
n enia r

496. oooooooo
e

497. pppppppp
m

498. qqqqqqqq
o o

499. rrrrrrrr
. Wi pe a

500. ssssssss
ti ile on ni, ati, oko on ni, ati ona on ni, ati gbogbo nkan ti on ba tun ni,
ki nw

501. tttttttt
o

502. uuuuuuuu
n o fi ori r

503. vvvvvvvv
e

504. wwwwwwww
ji on, ki nw

505. xxxxxxxx
o

506. yyyyyyyy
n o ma ba w

507. zzzzzzzz
o

508. aaaaaaaaa
n ja, ki nw

509. bbbbbbbbb
o

510. ccccccccc
n o si j

511. ddddddddd
e

512. eeeeeeeee
ki gbogbo ohun ti o maa nse y

513. fffffffff
e

514. ggggggggg
n k'o maa dara.

515. hhhhhhhhh
O

516. iiiiiiiii
runmila l' o wa fi etutu ti re t'o

517. jjjjjjjjj
s

518. kkkkkkkkk
e, l'o wa fi gba awa om

519. lllllllll
o

520. mmmmmmmmm
enia sile l

521. nnnnnnnnn
o

522. ooooooooo
w

523. ppppppppp
o

524. qqqqqqqqq
nw

525. rrrrrrrrr
o

526. sssssssss
n. Ni aw

527. ttttttttt
o

528. uuuuuuuuu
n naa si wa ni, gbogbo

529. vvvvvvvvv
e

530. wwwwwwwww
ni ti

531. xxxxxxxxx
O

532. yyyyyyyyy
runmila ba ti

533. zzzzzzzzz
s

534. aaaaaaaaaa
e etutu yii fun, t'o si be aw

535. bbbbbbbbbb
o

536. cccccccccc
n bayii, aw

537. dddddddddd
o

538. eeeeeeeeee
n o maa fi sile.

539. ffffffffff
S

540. gggggggggg
ugb

541. hhhhhhhhhh
o

542. iiiiiiiiii
n aw

543. jjjjjjjjjj
o

544. kkkkkkkkkk
n ko f

545. llllllllll
e

546. mmmmmmmmmm
o, ki

547. nnnnnnnnnn
O

548. oooooooooo
runmila o maa

549. pppppppppp
s

550. qqqqqqqqqq
e fun gbogbo enia.

551. rrrrrrrrrr
S

552. ssssssssss
ugb

553. tttttttttt
o

554. uuuuuuuuuu
n gbogbo

555. vvvvvvvvvv
e

556. wwwwwwwwww
ni ti

557. xxxxxxxxxx
O

558. yyyyyyyyyy
runmila ba ti se etutu un fun, awon o ma

559. zzzzzzzzzz
a fi i si'le, aw

560. aaaaaaaaaaa
o

561. bbbbbbbbbbb
n ko ni pa a, awon y

562. ccccccccccc
o

563. ddddddddddd
da ti

564. eeeeeeeeeee
O

565. fffffffffff
runmila fun un.

566. ggggggggggg
E

567. hhhhhhhhhhh
ni ti

568. iiiiiiiiiii
O

569. jjjjjjjjjjj
runmila ba ti ni ki aw

570. kkkkkkkkkkk
o

571. lllllllllll
n o fi sil

572. mmmmmmmmmmm
e

573. nnnnnnnnnnn
, aw

574. ooooooooooo
o

575. ppppppppppp
n o maa fi sile.

576. qqqqqqqqqqq
E

577. rrrrrrrrrrr
ni ti aw

578. sssssssssss
o

579. ttttttttttt
n ba mu, ti

580. uuuuuuuuuuu
O

581. vvvvvvvvvvv
runmila ba nbeb

582. wwwwwwwwwww
e

583. xxxxxxxxxxx
r

584. yyyyyyyyyyy
e

585. zzzzzzzzzzz
, aw

586. aaaaaaaaaaaa
o

587. bbbbbbbbbbbb
n o maa fi sile. Gbogbo aw

588. cccccccccccc
o

589. dddddddddddd
n ti aw

590. eeeeeeeeeeee
o

591. ffffffffffff
n

592. gggggggggggg
e

593. hhhhhhhhhhhh
l

594. iiiiiiiiiiii
e

595. jjjjjjjjjjjj
iy

596. kkkkkkkkkkkk
e

597. llllllllllll
ba ni nwon ti ka' la Ejio, ni nw

598. mmmmmmmmmmmm
o

599. nnnnnnnnnnnn
n o ba

600. oooooooooooo
l

601. pppppppppppp
o

602. qqqqqqqqqqqq
dim

603. rrrrrrrrrrrr
o O

604. ssssssssssss
runmila.

605. tttttttttttt
O

606. uuuuuuuuuuuu
runmila yio pese fun nwon,

607. vvvvvvvvvvvv
O

608. wwwwwwwwwwww
runmila yio tun se

609. xxxxxxxxxxxx
e

610. yyyyyyyyyyyy
b

611. zzzzzzzzzzzz
e

612. aaaaaaaaaaaaa
nw

613. bbbbbbbbbbbbb
o

614. ccccccccccccc
n,

615. ddddddddddddd
O

616. eeeeeeeeeeeee
runmila yio tun se fun oluwar e, ni aw

617. fffffffffffff
o

618. ggggggggggggg
n

619. hhhhhhhhhhhhh
e

620. iiiiiiiiiiiii
l

621. jjjjjjjjjjjjj
e

622. kkkkkkkkkkkkk
iy

623. lllllllllllll
e

624. mmmmmmmmmmmmm
o ba fi ori ji i.

625. nnnnnnnnnnnnn
E

626. ooooooooooooo
ni ti nw

627. ppppppppppppp
o

628. qqqqqqqqqqqqq
n ba ni ofe

629. rrrrrrrrrrrrr
o

630. sssssssssssss
sun Al

631. ttttttttttttt
o

632. uuuuuuuuuuuuu
ran, ni yio ba maa sare bo si

633. vvvvvvvvvvvvv
o

634. wwwwwwwwwwwww
d

635. xxxxxxxxxxxxx
o O

636. yyyyyyyyyyyyy
runmila. Ni

637. zzzzzzzzzzzzz
O

638. aaaaaaaaaaaaaa
runmila wa ngba gbogbo nwon sil

639. bbbbbbbbbbbbbb
e

640. cccccccccccccc
.

641. dddddddddddddd
E

642. eeeeeeeeeeeeee
ni ti nw

643. ffffffffffffff
o

644. gggggggggggggg
n ba ni

645. hhhhhhhhhhhhhh

646. iiiiiiiiiiiiii

647. jjjjjjjjjjjjjj
o rand

648. kkkkkkkkkkkkkk
e

649. llllllllllllll
d

650. mmmmmmmmmmmmmm
e

651. nnnnnnnnnnnnnn
l

652. oooooooooooooo
e

653. pppppppppppppp
hin

654. qqqqqqqqqqqqqq
e

655. rrrrrrrrrrrrrr
kule Mosionto,

656. ssssssssssssss
O

657. tttttttttttttt
runmila nikan ni o ngba gbogbo w

658. uuuuuuuuuuuuuu
o

659. vvvvvvvvvvvvvv
n sil

660. wwwwwwwwwwwwww
e

661. xxxxxxxxxxxxxx
. Bi

662. yyyyyyyyyyyyyy
O

663. zzzzzzzzzzzzzz
runmila ti

664. aaaaaaaaaaaaaaa
s

665. bbbbbbbbbbbbbbb
e ngba gbogbo nwon sil

666. ccccccccccccccc
e

667. ddddddddddddddd
naa ni yii, ni aw

668. eeeeeeeeeeeeeee
o

669. fffffffffffffff
n

670. ggggggggggggggg
o

671. hhhhhhhhhhhhhhh
m

672. iiiiiiiiiiiiiii
o e

673. jjjjjjjjjjjjjjj
l

674. kkkkkkkkkkkkkkk
e

675. lllllllllllllll
iy

676. mmmmmmmmmmmmmmm
e

677. nnnnnnnnnnnnnnn
ni, to o. Nw

678. ooooooooooooooo
o

679. ppppppppppppppp
n ni bi aw

680. qqqqqqqqqqqqqqq
o

681. rrrrrrrrrrrrrrr
n ba nbinu tel

682. sssssssssssssss
e

683. ttttttttttttttt
, aw

684. uuuuuuuuuuuuuuu
o

685. vvvvvvvvvvvvvvv
n ko binu m

686. wwwwwwwwwwwwwww
o

687. xxxxxxxxxxxxxxx
. Nijo ti nw

688. yyyyyyyyyyyyyyy
o

689. zzzzzzzzzzzzzzz
n ni aw

690. aaaaaaaaaaaaaaaa
o

691. bbbbbbbbbbbbbbbb
n ko ni binu si Orunmila ni yii, ti nwon si ni aw

692. cccccccccccccccc
o

693. dddddddddddddddd
n fun

694. eeeeeeeeeeeeeeee
O

695. ffffffffffffffff
runmila ni yoda, ko maa gba gbogbo om

696. gggggggggggggggg
o

697. hhhhhhhhhhhhhhhh
enia sil

698. iiiiiiiiiiiiiiii
e

699. jjjjjjjjjjjjjjjj
l

700. kkkkkkkkkkkkkkkk
o

701. llllllllllllllll
w

702. mmmmmmmmmmmmmmmm
o

703. nnnnnnnnnnnnnnnn
aw

704. oooooooooooooooo
o

705. pppppppppppppppp
n.

706. qqqqqqqqqqqqqqqq
What you do to me I will do to you. The tree in the field has a crown on its
head. (The tree is the meeting place for Iyaami, the crown is the power of
Iyaami as symbolized by the Oba’s crown, which includes images of birds.
This is a reference to the balancing principal implicit in their spiritual
function as elemental spirits. The represent the forces of protection,
abundance and peace.)

708. Cotton is not a heavy load, but a heavy load is not as thick. Ifa was consulted
for the Imoles on the day they were co

709. ming to Earth. (Cotton is a reference to the ase of Obatala, which brings
coolness, or a sense of peace. Peace is preferable to holding onto a problem
and problems are not as all pervasive as the force for peace and tranquility in
the universe.)

710. When the Eleiye arrived on Earth, they said, the Imoles would not fight with
them. (Imole are fundamental Forces in Nature that existed prior to the
development of life on Earth, they are part of the chain of evolution leading to
human consciousness. The Eleiye are elemental spirits that shape the
development of life on earth as a projection of human consciousness. This
means they are a manifestation of consciousness that has evolved through the
course of evolution. The statement being made here is that human
consciousness can affect evolution in ways that are not consistent with the
harmony and balance found in pre-human stages of existence and the
elemental spirits cause destruction in reaction to this failure.)
The Eleiye said if we are not to fight, you must not come to collect gombeaux
d’Ejio. The Eleiye said you must not come to collect the osun d’Aloran leaf.
The Eleiye said you must not wriggle your body in the backyard of the house
of Mosionto. The Eleiye said if you pluck the fruits of Ejio, they would fight.
(The elemental spirits are identifying their taboo.).
What is the fruit of Ejio? The children of the Imoles did not know Ejio fruit.
Wherever the children of Imoles went they did not know Ejia fruit. They might
go to a place where they collect an ordinary leaf. They might go to a place
where they do not gather leaves, where they stay without doing anything.
(The children of the Imole refer to humans who do not have the powers
associated with Eleiye. The verse is saying that people who do not have the
power of Iyaami do not understand their taboo. The Eleiye are the catalyst for
out of body travel in the invisible realm. Travel in this realm is subject to the
laws of the fifth dimension. The three dimensional universe has physical
space up, down, right and left. The fourth dimension is time. The fifth
dimension is an invisible realm described by quantum physics as the point of
connection between all things. Travel in the fifth dimension is not subject to
the known laws of time and space so the taboos or rules that apply to an
earth existence do not apply to travel in Orun. The fifth dimension supports
the lower dimensions so anyway able to travel in the fifth dimension would be
able to see hidden influences affecting the physical world. From this vantage
point certain actions and movements would be seen as destructive and
consequently would be considered taboo in the earth realm even though the
reason for the taboo would not be apparent to anyone who could only view
the universe from an earth perspective. The simplest example of this would
be the ability in the fifth dimension to transcend time. If you could see
clearly into the future, actions that might seem innocent in the

712. present could have disastrous consequences. The children of the Eleiye
meanin

713. g the members of Egbe Iyaami Osoranga are saying their taboos should be
honored even if they are not understood.)

714. The Eleiye will say ha! They have collected Ejio fruit. The Ejio fruit we said
not to collect, they have gathered it. Ha! The children of the Imoles will
supply us. If they say to someone do not collect Ejio fruit, if they have not
made numerous offerings, if they have not made numerous sacrifices, if they
have not done things to supply us, as Orunmila has done, they will not
forgive them the Eleiyes will kill him. (It is impossible for humans without the
power of Iyaami to understand their taboo. The only protection from the
negative consequences that result from an accidental violation of taboo is to
honor the will of Orunmila, in other words to develop good character.)
Barely had one to touch one’s hand on something, when the Eleiye were
already saying it was Ejio fruit that was touched. The Eleiye would say they
plucked Ejio fruit, they plucked Ejio fruit, they collected the osun leaf of
Aloran, and they wiggled their body in the backyard of Mosionto. The Eleiye,
in order to torment the children of the Imoles, are capable of posing all types
of enigmas. They know the children of the Imoles do not have the ability to
determine what Ejio fruit it, if they do not have money in hand, if they are not
well prepared, they will kill them. (Elemental spirits can cause nightmares
and to those who do not understand the elemental realm the nightmares
seem arbitrary and unfair.)
When the time comes again, when the children of the Imoles must arise
again. When they arise again in the morning they must go into the fields
where the farming is good. Those who transport yams, who transport corn, if
the Eleiye see that they have not been given their part they say that the osun
leaf of Aloran is what they have harvested. If the person has not made new
offerings and sacrifices, and has not supplied them with good things, the
Eleiye will kill them. (Failure to appease the elementals will cause the
elemental spirits to treat the failure as a violation of taboo even when the
taboo has not in fact been broken. Disruption is an inevitable consequence of
failure to make offerings to the elemental realm. This is a fundamental
covenant of Ifa, give back to the earth and the spirits of the earth a portion of
the bounty that has been provided.)
If they go again outside, if the people go outside, if the people go to buy
something, if they buy a rat, if they buy a fish, if they buy an animal, if they
buy anything, if they give a part of it to the Eleiye to eat, the Eleiye say, it will
suffice. Someone who buys something without giving them a part, they say
he has wiggled his body in the backyard of the house of Mosionto, because
he bought something and did not give them a share to eat. If they will not
make offerings, if they do not make sacrifices, they will kill him. (This is a re-
affirmation of the need for humans to appease the elementals on a regular
basis.)

716. Why kill all these people? It is the enigma, the three enigmasthat they pose to them. They torment them with it. Knowing all along the
children of the Imoles do not know of this law. (The behavior of the elementals
seems strange or enigmatic to humans because elements function in the 5th
dimension or the invisible realm in which the laws of the three dimensional
universe have no direct correlation.)
They are not in any way capable of respecting this law. Because they know
the children of the Imoles do not know of this law. They know the children of
the Imoles do not know what osun of Aloran leaf is. Anything that the Eleiye
say is osun Aloran is osun Aloran. (The only way to interact with the
elementals effectively is to communicate with them directly either as an
initiate or through divination.)
They know the children of the Imoles do not know what wriggling in the
backyard of Mosionto’s house is. Any action they say is wriggling the body in
the backyard of the house of Mosionto is in fact wriggling the body in the
backyard of the house of Mosionto. The Eleiye torment the people, but
Orunmila came to provide for them. (It is one of the fundamental
responsibilities of Ifa to provide the sacred technology for communicating with
and appeasing the elemental spirits.)
Orunmila came again to provide for the children. He provided again for all his
people. He said his house, his fields, his road, and all the things that he
possesses, they will spare them, and they will not fight with them. Orunmila
came to make His sacrifice. He came to deliver the children of the Imoles from
the hands of the Eleiye. (Ifa initiates by tradition agree to appease the
elemental spirits rather than fight with them.)
The Eleiye said all the people Orunmila has helped would be left alone. But
they do not want Orunmila to sacrifice for the entire world. The people for
whom Orunmila has made the sacrifice, they will be spared. (Those who
follow the discipline of Ifa are protected from the arbitrary disruption of
elemental spirits.)
All those the Eleiye said have plucked the fruit of Ejio must go to Orunmila.
Orunmila has reclaimed them, Orunmila has provided for them, Orunmila
provided for them twice, and the Eleiye will pardon them. Those who they
said have wriggled their body in the backyard of Mosionto’s house, Orunmila
alone has caused them to be pardoned. If Orunmila makes it possible for
them to be pardoned, the children of the Eleiye will say that will suffice. They
said if they have been made angry before, they are no longer angry. The day
when they said they were no longer angry against Orunmila they gave
permission to Orunmila, who then delivered the children of the Imoles from
the hands of the Eleiye. He came again to provide for the children. He
provided again for all his people. (Ifa has the medicine for assisting those who
have inadvertently disrupted the elementals by violating their taboos.)

718. I I I I
I I I I
I

719. OGBE YONU
(How Orunmila Overcame the Anger of the Iyáàmi )
Ti o ba se mi, ngo se o. N'igI oko se maa nd'ade. Owu ni o fi ibi l’ebe l’ebe
teru. A d'ifa fun nwon ni w'aiye enia. A bu nwon ni w'aiye eleiye. Nigbati awon
eleiye o maa bo w'aiye, Orunmila ni nwon ti se le fi ori ji on? Nwon l'o digbati
nwon de'le aiye, nigba nwon ko de'le aiye, omi meje ni nwon ko mu. Ogbere,
omi ilu Owu ni nwon ko mu. Nwon si mu Majomajo, omi odo Apomu. Nwon
mu Oleyo, omi Ibadan. Iyewa ni nwon mu n'ile Iketu. Ogun ni nwon mu n'ile
Ibara. Ibo ni nwon mu l'Oyan. Oserere ni nwon mu l'ode ikirun. Omi meje l'e
mu nigbati e d'aiye. Nigbati e wa mu omi naa t'e d'aiye. Ni enyin pelu omo
enia, l'e wa pade awon omo enia, l'e f'ori ji nwon? L'e ni e ko fi ori ji nwon.
Awon omo enia fon on odi ile Eegun. Ile Eegun ni nwon koko ya n'ijo naa.
Awon omo enia lo ree sa ba Eegun. Nwon ni iwo Eegun, gba nwon, awon omo
eleiye nwon l'awon o ni f'ori ji awon. Eegun l'on o le gba yin. O l'on o le gba
omo enia n' ijo naa. Nwon kuro nibe. Nwon lo'le Orisa. Nwon lo'le Sango.
Nwon lo'le Oya. Nwon lo'le Oba. Nwon ni ki nwon o gba nwon. Gbogbo nwon
ni awon o le dajo nwon. Tani yio wa gbe awon sile? Nwon ba lo s'ile
Orunmila. Nigbati nwon o de'le Orunmila, nwon ni, Orunmila gba nwon.
Nwon ni, awon omo eleiye o ni f'ori ji awo. Nwon ni, awon yio si maa gba
nwon. Nwon ni, gba nwon, ki nwon o le ba maa f'ori ji awon, ki nwon o si le
ma ba pa awon je. Ni Orunmila wa ni nkan ti nwon fi mul e nijosi. O ni afi
eni t'o ba toju re. Esu s'ofofo fun Orunmila. Esu ni k'Orunmila o toju awo
amo kan, k'o toju eyin' die kan, k'o toju oyin, k'o toju iko iko oode, k'o toju
ewe ojusaju, k'o toju ewe oyoyo, k'o toju ewe aanu, k'o toju ewe agogo ogun.
Orunmila rubo yii s' ita. Nigbati Orunmila o rubo tan. Esu ni yii, ore
Orunmila ni. Bi o si nti ba awon aje se ipade l'aiye, bee ni nba nwon, se
l'Orun. Nijo ti nwon mu omi meje ti nwon koko mu, Nijo ti nwon ber e si mu
u, iseju Esu ni nijo naa. Nijo nwon ns e ipade, iseju Esu ni. O wa ti pinnu
nigbeti nwon o maa bo: Nwon ni eni t'o ba ti mo owe t'awon fe pa yii, nwon ni
eni t'o ba ti mo owe l'awon o dariji. Nwon ni eni t'o ba fe ki awon o dariji on,
ti o ba mo owe yii, nwon ni awon o ni dariji i. Orunmila ko si nbi owe naa.
Sugbon nigbati Orunmila fun Esu ni onje, ti inu re dun. Ni Esuba wa yo
kesekese. L'o ba so fun Orunmila. O ni k'Orunmila o mu aba owu ol owo, o
ni k'o si mu eyin'die l’owo. awon omo eleiye, nwon sa ni: "awon o ni yonu si
omo enia n'ijo naa." Nwon ni gbogbo ona t'Orunmila ba ti nrin, nwon ni, ko si
ni dara. Nwon ni awon o si ni yonu si enikankan. Nwon wa k'ejo yii ti ti ti ti,
nwon ba ko o lo sile

721. ogbe y

722. o

723. nu. Nigbati nw

724. o

725. n ko l

726. o

727. s'ile,

728. o

729. m

730. o e

731. l

732. e

733. iy

734. e

735. rojo,

736. o

737. m

738. o

739. enia ro.

740. O

741. m

742. o

743. enia l'o j

744. e

745. bi. Nigbati

746. o

747. m

748. o

749. enia j

750. e

751. bi, aroko ti Orunmila pa sile,

752. O

753. runmila l'o jebi. Aroko t'o pa sile t'o fi ni ki nwon maa y

754. o

755. nu si on. Ni E

756. s

757. u ni,

758. e

759. nyin omo

760. e

761. l

762. e

763. iy

764. e

765. , o ni, ki

766. e

767. baa m

768. o

769. iru esi t'e ofo. O ni, i

770. karo t'

771. O

772. runmila di t'o gbe s'ode yen, o ni, k'

773. e

774. l

775. o

776. ree y

777. e e

778. wo. Nigbati nw

779. o

780. n o y

781. e e

782. wo, nw

783. o

784. n gbe ewe oy

785. o

786. y

787. o

788. . Ha! nw

789. o

790. n ni

791. O

792. runmila ni k'e maa y

793. o

794. nu si on.

795. O

796. y

797. o

798. y

799. o

800. l'o ni k'

801. e

802. maa y

803. o

804. nu si mi o, k'

805. e

806. ma ba mi ja. Nw

807. o

808. n ni, nigbati

809. O

810. runmila ti l'ewe oy

811. o

812. y

813. o

814. , o ni, k'e maa y

815. o

816. nu si on nu un, ki e si y

817. o

818. nu si gbogbo awon

819. o

820. m

821. o

822. enia. Nw

823. o

824. n tun ri ewe ojusaju. E

825. s

826. u l'e gbo ohun ti nwon wi mi? Nw

827. o

828. n ni ki

829. e

830. maa fi gbogbo oore se saju on, ki on maa ri gbogbo ore daradara. Nw

831. o

832. n ni ewe kini eleyi? Nw

833. o

834. n ni ewe kini ek

835. e

836. ta? O

837. ni ewe aanu ni. O ni gbogbo yin poo k'e maa

838. s

839. 'aanu mi. Nw

840. o

841. n l'aw

842. o

843. n o si maa

844. s

845. 'aanu

846. O

847. runmila. Nw

848. o

849. n l'ewe agogo ogun? O ni k'

850. e

851. m

852. o

853. . Nw

854. o

855. n l'o ni at'ile, at' oko, ati lehin odi ni, gbogbo ibi yio wu t'on nab nl

856. o

857. k'

858. e

859. j

860. e

861. ko maa dara, gbogbo ohun ti nqba nfi ow

862. o

864. le, k'

865. e

866. j

867. e

868. ko maa dara, nwon ni ti t

869. o

870. r

871. o

872. nlo fi agogo ogun yii tor

873. o

874. . Nw

875. o

876. n ni oyin yii nko? Nw

877. o

878. n ni, on naa

879. s

880. e m

881. o

882. ohun ti aw

883. o

884. n fi mule nigbati awon rub

885. o

886. ? O ni

887. O

888. runmila ma l om

889. o

890. gbogbo nkan o. Nw

891. o

892. n ni

893. e

894. fun yii nk

895. o

896. ? ati osun? O l'efun l'o pe ki

897. e

898. maa fun on ni rere. O l'osun l'o pe ki e maa fi rere sumi bo. Nw

899. o

900. n n'iko yii nko? Hen! o ni nigbati enyin

901. e

902. l

903. e

904. iy

905. e

906. mbo l'ode

907. O

908. run, o ni, iko l'

909. e

910. fi

911. s

912. e ikaro, t'

913. e

914. fi sori, o ni, iko yii l'a maa fi k'ore wa fun on ni gbogbo ibi yowu t'on ba nlo.
Nigbati o wa

915. ya, nigbati

916. O

917. runmila wa bahun ntan,

918. e

919. l

920. e

921. iy

922. e

923. ni, iw

924. o O

925. runmila, nw

926. o

927. n ni, o wi tie tan nu un. Nw

928. o

929. n ni, j

930. e

931. ki aw

932. o

933. n naa o wi t'awon. Aw

934. o

935. n

936. o

937. m

938. o e

939. l

940. e

941. iy

942. e

943. wa ni, nw

944. o

945. n ni,

946. O

947. runmila, nw

948. o

949. n ni,

950. o

951. dara, aw

952. o

953. n o p'owe o. Nwon ni t'o o ba le mo owe t'awon fe pa fun o yii,

954. nw

955. o

956. n ni t'o ba le mo owe t'aw

957. o

958. n f

959. e

960. pa fun o yii. Nw

961. o

962. n ni ile r

963. e

964. yio maa dara,

965. o

966. na r

967. e

968. yio maa dara,

969. o

970. m

971. o

972. r

973. e

974. ko ni ku, obirin re ko ni ku, iw

975. o

976. naa ko ni ku, gbogbo

977. o

978. na t'o mab nawo si, yio maa dara.

979. S

980. ugb

981. o

982. n t'o o ba le mo owe yii o, aw

983. o

984. n o ni gba

985. e

986. b

987. e

988. r

989. e

990. , aw

991. o

992. n o si maa binu si o nigbakigba.

993. S

994. ugb

995. o

996. n ti

997. o ba ti le fun nwon ni'dahun, o si tan ni. Orunmila l'o dara naa, O ni, ki nwon
o pa owe ohun fun on: "Nwon l'o deso o, Orunmila l'o dehan." Nwon bere
idahun yii l'owo Orunmila l'eemeje. Nwon l'Orunmila, nwon ni nigbati o l'o di
ehan, nwon ni kini awon so si o t'oo han? Ha! o ni eyin'die l'eso si on. Nwon
ni, kini nwon wa fi han an? Orunmila l'aba owu ni. Nwon ba ni ki Orunmila
oso eyin' die yii s'oke. Nwon ni k'o han an l'eemeje. Nigbati Orunmila han an
l'eemeje tan, nwon ni, se o wa pari re ti nu un? Nwon ni, o dara naa. Nwon ni
t'e ba fe k' awon o fi ori je yin tan. Nwon ni gbogbo enyin omo eni omo poo ati
iwo Orunmila, nwon ni e o joo, nwon ni e osi korin: L'Orunmila ba nse, l'o
jare enia, l'o jare o enia." Omo eleiye ti bo l'o jare enia. Ogbere omi ode Owu
l'e ko mu, l'o jare o enia. Omo eleiye l'o jare enia. Esi mu Majomajo omi ode
Apomu, l'o jare o enia. Omo eleiye l'o jare enia. Esi mu Oleyo omi Ibadan, l'o
jare enia. Omo eleiye l'o jara enia. Iyewa l'e mu n'ile Iketu, l'o jare o

999. enia. Iyewa l'

1000. e

1001. mu n'ile Iketu, l'

1002. o

1003. jare o enia. Ogun l'

1004. e

1005. mu n' ile Ibara, l'

1006. o

1007. jare o enia.

1008. O

1009. m

1010. o e

1011. l

1012. e

1013. iy

1014. e

1015. l'o jare enia. T' ib

1016. o

1017. l'

1018. e

1019. mu l'

1020. O

1021. yan, l'

1022. o

1023. jare o enia.

1024. O

1025. m

1026. o e

1027. l

1028. e

1029. iy

1030. e

1031. l'o jare enia. Oserere l'

1032. e

1033. mu l' ode Ikirun, l'o jare o enia.

1034. O

1035. m

1036. o e

1037. l

1038. e

1039. iy

1040. e

1041. l'

1042. o

1043. jare enia. Ewe ojus aju l'o ni k'

1044. e

1045. maa fi ohun rere se

1046. s

1047. aju mi, l'

1048. o

1049. jare o enia.

1050. O

1051. m

1052. o e

1053. l

1054. e

1055. iy

1056. e

1057. l'

1058. o

1059. jare enia. Ewe

1060. o

1061. y

1062. oyo

1063. l'o ni k'

1064. e

1065. yomu si mi, l'o jare o enia.

1066. O

1067. m

1068. o e

1069. l

1070. e

1071. iy

1072. e

1073. l'

1074. o

1075. jare enia. Ewe aanu l'o ni k' e

1076. saanu mi, l'o jare o enia.

1077. O

1078. m

1079. o e

1080. l

1081. e

1082. iy

1083. e

1084. l'

1085. o

1086. jare enia. Ewe agogo ogun l'o ni k'e maa da're temi si mi, l'o jare o enia.

1087. O

1088. m

1089. o e

1090. l

1091. e

1092. iy

1093. e

1094. l'

1095. o

1096. jare enia

1097. .

1098. A ki i ma la'yin, k'a roju o, l'o jare o enia.

1099. O

1100. m

1101. o e

1102. l

1103. e

1104. iy

1105. e

1106. l'

1107. o

1108. jare enia. Nigbati

1109. O

1110. runmila k

1111. o

1112. rin yii tan,

1113. O

1114. runmila njo. O wa f'ow

1115. o

1116. si agogo. Nwon wa nl'agogo. Orunmila njo daradara. Nigbat'Orunmila njo tan,
nwon ni,

1117. O

1118. runmila, nwon ni, o dara naa. Nw

1119. o

1120. n ni, bi o ba nlo'la ti o ba nl'oko, ti o ba nl' ode, gbogbo

1121. o

1122. na yio wu dawole. Nw

1123. o

1124. n ni, b'of

1125. e

1126. k

1127. o

1128. 'le, nw

1129. o

1130. n ni, t

1131. of

1132. e

1133. l'obirin, nw

1134. o

1135. n ni, t'of

1136. e

1137. l'owo, nw

1138. o

1139. n ni, to fe pe l'aiye, nw

1140. o

1141. n ni, t'of

1142. e

1143. ki aw

1144. o

1145. n so yio maa gba a, nwon ni, aw

1146. o

1147. n yio y

1148. o

1149. nu si oluware. Nw

1150. o

1151. n ni, gbogbo ohunkohun ti Orunmila ba si ti be aw

1152. o

1153. n, nw

1154. o

1155. n ni, ibi yio wu t'Orunmila ba wa, ki ba se sannma meje oke

1156. , t'o ba ko iru orin yii, aw

1157. o

1158. n o maa da a l'ohun, awon o si maa

1159. s

1160. e nkan t'o ba fe ni rere. Nw

1161. o

1162. n ni b'o si wa ni sanma meje ile, t'o ba ti k

1163. o

1164. rin yii, aw

1165. o

1166. n o maa

1167. s

1168. e gbogbo nkan t'o ba fe ni rere. Nw

1169. o

1170. n ni bi o ba wa ni origun m

1171. e

1172. r

1173. e

1174. rin aiye, b'o wa n'ile Olokun

1175. , b'o wa l'apa okun, b'o wa ni la meji

1176. o

1177. sa, b'o wa n' Iwanra nibi t'ojumo ti m

1178. o

1179. wa, nw

1180. o

1181. n ni t'o ba ti k

1182. o

1183. rin yii, t'o si daruko omi t' aw

1184. o

1185. n mu wonyii, nwon ni, aw

1186. o

1187. n o fi ori ji. Nw

1188. o

1189. n l'o dara. Nw

1190. o

1191. n ni, aje ti

1192. O

1193. runmila o tii ni,

1194. O

1195. runmila nl'aje. Nw

1196. o

1197. n ni, aya

1198. to o tii ni, Orunmila n'l'aya. Nwon ni, aya ti o ni lo bim

1199. o

1200. , iyawo

1201. O

1202. runmila n'loyun,o mbimo. Nw

1203. o

1204. n ni, ile t'

1205. O

1206. runmila o tii ko, Orunmila k

1207. o

1208. 'le. Nw

1209. o

1210. n ni, gbogbo core ti

1211. O

1212. runmila o tiiri, nwon ni,

1213. O

1214. runmila, o si gbo gbo gbo gbo;

1215. O

1216. runmila si to to to, O dagba dagba dagba. . . . L'Orunmila ba ni gbogbo awon

1217. o

1218. m

1219. o

1220. d'oke de'l

1221. e

1222. , o ni t'o ba ti mo orin yii, t'o si mo itan yii, t'o ba ti le ro o.

1223. E

1224. nik

1225. e

1226. ni ti enia ba so itan yi fun, awon

1227. e

1228. l

1229. e

1230. iy

1231. e

1232. ko gbodo ba a ja lialai o.

1233. What you do to me, I do to you. The tree in the field has a crown on its head.
Cotton is not a heavy load, but a heavy load is not as thick. Ifa was consulted
for the Imole on the day they made the journey to Earth. Ifa was consulted for
the Eleye on the day they made the journey to Earth. When the Eleiye had
arrived on Earth, Orunmila said, would they spare the Imole? (This is the
same reference to Iyaami as found in the previous verse. The first verse
described the nature of elemental spirits. This verse describes the Ifa
perspective on how to live in harmony with elemental spirits.)
The Eleiye said when they came to Earth the first time, they drank from the
seven waters. The water of Ogbere in the land of Owu is that which they
drank at the shore. They drank the water of Majomajo at the river of Apomu.
They drank the water of Oleyo at the water of Ibadan.

1235. Of Iyewa, they drank at Iketu. Of Ogun, they drank at Ibara. Of Ibo, they
drank at Ikirun. Of Oserere, they drank at Ikirun. From the seven waters

1236. they drank when you came to Earth. They drank these waters and came to
Earth. (This is a litany of the places in Yoruba land where women developed
the ability to work with elemental spirits.)

1237. You were with the children of the Imoles, would you spare them? Would you
spare them? You said that you would not spare them. (The elemental spirits
can become disruptive when activated by the collective anger of women in a
given social arena. The anger may have been activated by issues of legitimate
concern, however the anger can generate disruption that may become unfair
and self-destructive. Once this force is in motion and accomplished the
desired task, the problem becomes one of appeasement in an effort to re-
establish communal harmony.)
The children of the Imole ran to the house of Egun. To the house of Egun,
they went at the beginning of that day. The children of the Imole went
running to meet Eegun. They said, the Egun, protect us, the children of the
Imole said that they wanted to be spared. Egun said that He could not save
them. He said that they could not protect the children of the Imole that day.
They left that place. (The medicine used in ancestor reverence is not effective
in dealing with elemental spirits.)
They went to the House of Orisa. They went to the House of Sango. They
went to the house of Oya. They went to the House of Oba. They asked for
their protection. They all said that they could not settle their quarrel. (The
medicine used in Orisa worship is not effective in dealing with elemental
spirits.)
Who is going to save them on this Earth? They must go to the House of
Orunmila. When they arrived at the House of Orunmila, they said, Orunmila
protect us. They said the children of Eleiye do not want to spare us. They say
they will kill us. They said protect us so they will spare us, so they will not
be able to kill and eat us. Orunmila said they must make a pact with Him
this day. He said only if someone prepares a thing, as He had once done, will
they be spared. (Ifa has the medicine to appease the anger of the elemental
spirits.)
Esu came and spoke excitedly to Orunmila. Esu said He must get an earthen
bowl, He must get an egg, He must get honey, He must get the red tail feather
of the gray parrot, He must get ojusaju leaf, He must get oyoyo leaf, He must
get aanu leaf, and He must get agogo ogun leaf. (This is a partial list of the
ingredients used to appease the anger of elemental spirits.)
Orunmila made the offering outside. When Orunmila made the offering, Esu
was there; He is the friend of Orunmila. As He encountered the Aje on Earth,
so He has encountered them in Heaven. The day when they drank the seven
waters, the first day it was in the presence of Esu. The day when they formed
themselves into a society, Esu was there. They decided then where they were
going to arrive: They said those who can solve the riddle we pose to them,
those who know the answer to the

1239. riddle, they will be spared. They said those who want to be spared, if they do
not know the riddle, they will not be sp

1240. ared. (The enigmatic aspect the elemental spirits can be understood through
the intervention of Esu meaning the elemental spirits manifest in the form of
a trickster.)

1241. At this time, Orunmila did not know the answer to the riddle. But when
Orunmila gave Esu the sacrifice His stomach was sweet He was content. Esu
came quietly. (The understanding of elemental spirits preserved in the
tradition of Ifa came as a result of the intervention of Esu meaning as a direct
result of communication with Forces in Nature, suggesting that the behavior
of the elemental spirits cannot be fully understood through observation
alone.)
Esu spoke for Orunmila. He said Orunmila had cotton from the tree in hand.
He said He had an egg in hand, the children of Eleiye said they are not happy
with the children of the Imole this day. They said every road by which
Orunmila travels is not good. They said they will take this affair all the way to
the house of Obe’ Yonu. When the children of the Imole were found guilty,
despite the offerings Orunmila made on Earth, Orunmila was also judged
guilty. (The information Orunmila received from Esu was not adequate to
appease the anger of the elemental spirits. The elemental spirits advised
Orunmila that the key to resolving this conflict was in Orun (the invisible
realm) among the Immortals – the fundamental principles of Creation.)
What are the contents of the offerings Orunmila made on Earth? Esu said,
children of Eleiyes, the sacrifice that Orunmila has already carried outside,
you examine it, if you want to know what it indicates. When the Eleiye
examined it, they saw the oyoyo leaf. Ha! They said we are satisfied with
Orunmila. Oyoyo who says you are content with me that you will not come to
fight with me. The Eleiye said when Orunmila has the oyoyo leaf, He said
they should be content with Him, and they should be content with all the
children of the Imole. They then saw the ojusaju leaf. Esu said do you
comprehend the thing that it tells you? It says that you must respect it with
all goodness that it loves good. (Esu is telling the elemental spirits that the
offering from Orunmila was given with a good heart and that the goodness of
his intentions should be recognized.)
They said, what leaf then is the next one? They said, what is the third leaf?
He said it is the aanu leaf. He said your whole society must have pity. It says
they must have pity on Orunmila. They said, what of the aggo ogun leaf? He
said you know it. It says at the house, in the fields and beyond the
boundaries of the land, any place where it pleases Him to go, you will leave
Him in peace. That all things He has in hand, you must let them be good.
That is what agogo ogun demands. (This is a reference to a leaf used for
protection when Ifa initiates are traveling in the invisible realm in an altered
state of consciousness. The reason the medicine is effective is because it is
asking the elements to show compassion towards someone who is traveling
with good intentions.)

1243. They said why the honey? They said how does he know the thing that we use
to make our oaths? Esu said Orunmila is capable of knowing all things. They
said why this efun and why this osun

1244. ? He said Efun says you will give Him well being and good luck. He said
Osun says you will come to Earth with good luck. They said, why this parrot

1245. ’

1246. s feather? Hen! He said, when you Eleiye were coming form the Sky, he said,
the feather with which you mad

1247. e

1248. the sacrifice, you attached it to your head, He said, this feather you use to
have good luck with you wherever you go. (Initiation will enable a person to
live in harmony with the elemental spirits.)

1249. When the time came me, and after Orunmila himself had spoken, the Eleiye
said Orunmila you have now finished speaking, they let one of us speak for
ourselves. The children of the Eleiye began to speak. They said Orunmila, is
good, we are going to pose a riddle to you. They said he must answer this
riddle we will pose to him now. They said He must be capable of solving the
proverb they will pose to him now. They said if He does His house will be safe,
His road will be good, His children will not die, His wives will not die, He will
not die, and every place where He lays His hand will be good. But if He does
not know the meaning of this riddle, they will not accept His supplications,
they will be in anger against Him for all time. But if He is capable of
responding correctly, it is ended. (The elemental spirits are testing Orunmila
to see if He understands their fundamental nature.)
Orunmila said, so be it. He told them to state the riddle. They said to spear,
Orunmila said to trap. After seven times, they demanded a response form
Orunmila. They said Orunmila what are you going to trap? They said what
will they send for Him to trap? Ha! He said you will send a chicken’s egg.
They said what can you trap it with?
Orunmila said it is the raw cotton from the tree. They said Orunmila has
speared the chicken’s egg in mid-air. They said He has trapped it seven times,
when Orunmila trapped it seven times, they said, is it ended? They said it is
completely ended. They said, that they are pardoned. (The egg represents the
creation of something new, the manifestation of fertility. To spear the egg with
raw cotton from the tree means to embrace that which is new and to include
it the family of Creation. In simple terms it means everything in the universe
is a child of Olorun.)
They said all you children of the Imoles and Orunmila dance and sing you
have saved the people. The children of the Eleiye have come to say you have
saved the people. It is the Obere water at Owu that you drank first. You have
saved the people. The children of Eleiye say you have saved the people. You
then drank the Oleyo water at Ibadan. You have saved the people. The
children of the Eleiye say you have saved the people. The water of Iyewa you
drank at Iketu. You have saved the people. The children of the Eleiye say you
have saved the people. The water of Ogun you drank at Ibara, you have saved
the people. The

1251. children of the Eleiye say you have saved the people. The ojusaju leaf says it
must be respected you have saved the people. The children of the Eleiye say
you have saved the people. The

1252. oyoyo leaf says it must be respected you have saved the people. The children
of the Eleiye say you have saved the people. The aanu leaf says you will send
me good luck you have saved the people. The children of the Eleiye say you
have saved the people. I

1253. f

1254. we do not lick honey, we will have bad atmosphere, you have saved the
people. The children of Eleiye say you have saved the people. (This is a song
sung to honor the mothers. The reference to drinking at the various rivers
means Orunmila went to the sacr

1255. e

1256. d grove of the ancestral mothers and received their blessing and it was this
gesture that caused them to treat him with kindness.)

1257. When Orunmila finished chanting Orunmila danced. He held the agogo in his
hand. He beat the agogo. Orunmila danced good. When Orunmila finished
dancing, they said, Orunmila it is good then. They said if he must go to the
house, or go to the field, or go outside, all of His roads will be pleasant. They
said if he must construct a house, if He wants to marry a wife, if He wants
money, if He wants to remain a long time in the world, if He needs their
protection, if Orunmila chants this song, they will accept it. They said, they
will be happy with this person. They said all the things Orunmila would ask
of them, the places where it pleases Orunmila to travel, whether it be in the
seven skies above, if He chants this song, they will respond, they will do
whatever He asks for the Good. They said, if He travels in the seven skies
below, if He chants this song they will do whatever He asks for the Good.
They said, if He travels on the four corners of the world, if He travels to the
house of Olokun, if he travels to the edge of the Sea, if He travels to the
region of the Two Lagoons, if He travels to Iwanran, the place where the day
rises, if He chants this, if He gives the names of the waters, He drank, they
said they will pardon Him. They said the wife who has not birthed, the wife of
Orunmila will conceive, she will give birth. They said the house that
Orunmila has not constructed Orunmila will build it. They said all good
things Orunmila has not seen; Orunmila will come to see them. They said,
Orunmila will stay long in the world; He will become an Ancient One.
Orunmila then said to all the children of Above and Below, He said, you must
know this incantation, you must know this history, you must be capable of
telling it. Any person to whom this Ifa is told, the Eleiye will not ever dare to
fight with him. (This is why a portion of all offerings made by Ifa is given to
the Eleiye. The offering is made in Ose Tura which is the marriage between
Esu and Osun. Esu translates the prayers of humans into the language of
Spirit and the vulture associated with Osun takes the prayers to Orun.
Without this union there are no effective offerings.)

1259. I I

1260. I I I I
I I I I
I I
ODI MEJI
(How Orunmila calmed the Iyáàmis )
Okiti bababa ni pekun opopo. Eruku yeye. A d'ifa fun Iyami Osoronga, ti
nwon nti'kole Orun bo wa'le aiye. Ti nwon l'awon o ma gbohun omo awo,
nigbati awon Iyami Osoronga o maa bo. Nwon l'awon mbo s'ode aiye.
Nwon si pe Orunmila laju ile Orun. Olodumare ni ki Orunmila o wa.
Orunmila nlo. Nibi ti Orunmila ti nlo, o wa de ori okuta ogba Orisala.
Nwon pade awon Iyami l'ona. Orunmila ni, nibo l'e nlo? Nwon l'awon nlo
s'ode aiye. O ni ki l'e e maa lo ree se? Nwon l'eni ti ko ba fi t' awon se.
Awon o maa ba aje. Awon o maa ko aar e si nwon l'ara. Awon o maa ko
okunrun si nwon l'ara. Awon o maa je oju enia. Awon o maa j e edo enia.
Awon o ma mu eje enia. Awon o si ni gbohun enikookan. Orunmila ni ha!
o l'awon omo t'on wa l'aiye. Nwon l'awon o mo omo enikookan. Nigbati
nwon l'awon o mo omo enikookan, Orunmila ni omo t'on mbe l'aiye.
Nwon l'o dara naa, nwon l'Orunmila oso f'awon omo re, k'o l'e we ogbo,
k'o ni igba, k'o ni ase okete, k'o ni apata okete naa, k'o ni eyin'die, k'o
l'ewe r’orun, k'o ni epo, k'o l'egbaa mejo. Orunmila ti ran'ni si awon enia
re. O ni ki nwon toju re. Nipa bee nko t'awon Iyami nko mbo s'ode
isalaiye, ori orogbo ni nwon koko gbe duro si. Nwon wa aye nwon. Nwon
kuro nibe. Nwon lo ori ajanr ere. Nigbati nwon de ori ajanr ere, aye o gba
nwon. Nwon lo ori iroko. Eru ori iroko o to nwon ko. Nwon lo s'ori oro, ko
s'aye nibe. Nwon lo ori ogunber eke, ko s'aye nibe. Nwon lo ori arere,
nwon o ri'bi duro. Nwon wa lo ori igi kan nwon npe l'ope segisegi l'odo
awinrinmogun. Nigbati nwon de be, nwon duro sibe. Nwon duro lori re.
Nwon ko ka a. Nwon yakoro. Nwon ni'be l'awon o ti maa pe. Nwon wa ko
okiti kan bara sibe ti gbogbo eleiye ti npe. Nigbati nwon npe. Nigbati
nwon de'le aiye, nwon nko inu'run s'omo l'ara. Nwon nko jagude s'omo
l'ara. Nwon nko'fun enia. Nwon nko edo enia. Nwon mu' je enia. Nwon
nd'ori fifo s'omo l'ara. Nwon nk'aare s'omo l'ara. Nwon nko lakuregbe
s'omo l'ara. Nwon nk'ori fifo, iba, inu rirun, s'omo l'ara. Eni t'o ba l'o yun,
nwon a k'oyun ninu re. Eni ti
o tii ni nwon a gbe' le omo re kuro ninu re. Nwon a je k'obirin l'oyun. Eyii t'o
l'oyun nmono je a bi. Nwon lo ree be awon omo Orunmila. Nwon ni k' omo
Orunmila o gba won, eni ti oloyun, gba nwon k'awon o l'oyun. Ebo ijo kini
t'Orunmila ti ni k'awon omo on ose fun nwon, t'awon omo Orunmila ti se.
Nwon ni t'awon omo Orunmila ba ti fe pe awon ni, nwon ni ki nown o maa
pe awon lohun aro. Nigbati nwon rubo, t'awon omo Orunmila pese tan, ni
nwon ba gbe e lo sori okiti nwon. Ni nwon ba nkorin bayii pe. Nwon ni ti

1262. nw

1263. o

1264. n ba ti k

1265. o

1266. rin aro. Nw

1267. o

1268. n l'aw

1269. o

1270. n o maa dahun bayii pe. Nw

1271. o

1272. n ba nk

1273. o

1274. rin bayii pe. "Iya kere e m

1275. o

1276. ohun mi o." Iyami Osoronga,

1277. e

1278. m

1279. o

1280. ohun mi o. Iyami Osor

1281. onga, gbogbo ohun ti mba nwi,

1282. o

1283. gb

1284. o

1285. l'oni

1286. e

1287. maa gbo dandan. Iyami O

1288. s

1289. oronga,

1290. e

1291. mo ohun mi o. Iyami O

1292. s

1293. oronga, igba l'o ni ki e maa gba. Iyami Osoronga,

1294. e

1295. mo ohun mi