j Ogb (Baba Ifa) symbolizes all that is known and unknown in the universe.

It is an image of
all the forces that create the day. The white hole- The light.
Eji Ogbe is the sign of life. A vigorous awakening
Eji Ogbe rules the head---facing east
Physical Element=Water... Water takes precedence of all other Elements. It is recognized as the
"Father of the Elements."
Physical body element= Brains and nerves
Children would be disposed to be travelers, pioneers, sailors or heads of organizations
This odu denotes plenty of good and plenty of "evil." Eji Ogbe speaks of the positive and
negative forces that permeate the earth. This odu explains that both good and bad aspects of life
are interconnected in fulfilling our destiny. One translation of Eji Ogbe is "eji n mo gbe n go gbe
enikan" (I support the positive and negative dimensions of every issue in life). Every positive
thing must be counterbalanced by an equal negative. This is why although we all aspire to be
within the energy of EjiOgbe, we must do ebo to protect us from the negative.
Eji Ogbe expresses a need to acquire wisdom and humility. Represent high ethical standards
which will be rewarede with enlightement and abundance. Time heals the pain of any matter. We
have cut off our own head to make us grow, like the banana tree. The hands belong to the body,
the feet belong to the body. Victory over enemies, spiritual awakenings, long life, and peace of
mind.
Eji Ogbe alerts us to the importance of medicines (akose) and incantations (ofo). There are
positive ofo - ofo rere or ogede, and negative - asaan. herbal concoctions that may also include
other elements - animal or mineral, etc., are used in conjunction with the power of the word, ofo
ase, to cure illnesses, control natural phenomena, etc.
Incantations are powerful and the awo must protect herself. There are several classes of
protection. The following is an incantation fro protection from negative kickback:
Ofu la a pasan
Arabamu la ape ogede
A dia fun Orunmila
Nijo t'iku ohun arun nkan 'le baba ni lilo
Orunmila ni bo ba se pe bi ise ti omo tohun ba ni
Odundun ni ki ibi o ma lee dun nile e mi

Ko ma lee dun lara a mi

Tete lo ni ki ibi o ma lee te ile e mi
Ko ma lee te ona mi
Ibi tutu la a ba rinrin
Ero pese ni tigbin
Igbin o nile olojo o wo
EjiOgbe, gbe ibi kuro lori i mi!
Gbede ni ide igba olorii!
ase
Ofu is the name of asaan (negative incantation)
arabamu is the name we call ogede (positive incantation)
They were the ones who performed Ifa divination for Orunmila
When death and disease besieged his house
All evil forces lurked around his house
Orunmila said if it was for him and his choldren
Odundun says the evil should not be in my house
And should not come near my body
Tete has said that no evil should befall my house
And that no evil should befall my body
Rinrin is seen only in a cool place
Snail is always cool
Snail has no house where evil forces can enter
Eji Ogbe remove evil from me!

Shea butter container is always at ease

ase
It is dangerous to use invocations if you are not pretty good at the pronunciation, so one must be
careful in this area.

From falokunsblog.com:
Ejiogbe I originally translated to mean spirit of giving but on further consideration ogbe is more
likely an elision of o egbe meaning spirit of the group or spirit of all consciousness that ever
existed so because consciousness comes from the Creator I believe ogbe is another word for
Olodumare. The word eji means first so ejiogbe from the elision eji o egbe meaning the first
spirit of collective consciousness which is another referecence to Olodumare. The inference is
when ejiogbe appears in divination it means the person is in alignment with Olodumare meaning
in alignment with destiny. Ifa says ayanmo ni iwa pele iwa pele ni ayanmo meaning destiny is
good character good character is destiny. That is however a generic translation the elision is ayan
mo ni iwa ope ile iwa ope ile ni ayan mo meaning the sacred tree of the ancestors is the way I
greet the earth, the way I greet the earth is through the sacred tree of the ancestors. This is a
poetic reference to our connection to all consciousness that has ever existed and that connection
is called ogbe in Yoruba.
ORK EJIOGBE
(Invocation for a Pleasant life)
Oniyanriyanri, Awo Osan, kutukutu, Awo Owuro, nwon yinta werewere nigbo ologbin.
The Priest of the Afternoon, the Priest of the Morning, both gourged themselves with alligatorpepper grains.
Commentary: priests of the day represent the cycles of life. To gourge yourself with alligator
pepper grains is to eat the offering that creates ofo ase meaning the power of the word or the
ability to pray effectively, so ejiogbe places a person in alignment with destiny and that
alignment give us the ability to pray effectively.
Nwon mapo elefundere, nown fi deru igede kale.
From the lump at the forest of Ologbin
they loaded a bag of powerful incantations.
Commentary: this is a reference to a power spot in Obatalas sacred grove which also gives a
person the ability to pray effectively.

Nwon ni ki gbogbo ewe igbo wa gbe e.

They asked the forest leaves to come and carry.
Commentary: the first step in any Ifa Orisa ritual is to clean the sacred objects with leaves.
Nwon fope entori nwon o le gbe e.
The forest leaves fled helter-skelter because they could not carry the bag.
Commentary: this is a reference to the idea that not all leaves are effective for ritual purposes.
Odundun ni oun yio gbe e.
But Odundun leaf said he would carry it.
Commentary: odundun from the elision Odun Odun the word Odun means year, in Yoruba when
you repeat a word it means the eternal source of that thing so Odun Odun is a reference to the
beginning of time or the transcendent element in any ritual. The transcendent element is the
moment when human consciousness experiences connection with the Immortals.
Nwon ni; Iwo odundun to farajin late gbe eru egede yi iwo
ni yio dara ju gbogbo ewko lo.
Then they said; Odundun leaf, you who agree to carry this load of incantations shall be the best
of all the forest leaves.
Commentary: this question is actually an invocation asking the Immortals to come to the ritual.
Nigbati o kan
gbogbo eku oko.
When it was the turn of the forest rats.
Commentary: this is a coded reference to the idea that forest rats are not offered to Ifa is the ebo
for ejiogbe.
Nwon sa ago nikan lo gba lati gbe e lojo naa.
They fled and it was Ago and rat that agreed to carry the load.
Commentary: this is a coded reference to the idea that Ago rats are used as offerings for ejiogbe.
Ojo naa ni edumare dahun pe; Iwo

, eku ago ni yio dara ju gbogbo eku inu igbo lo.

It was on the day that the Creator said to the rat; Ago you shall be the best of all the forest rats.
Commentary: this is further confirmation of the ebo.
Bee naa ni gbogbo lodulodu, nwon sa, nwon ko je gbe e.
In the same way all the Odu fled and refused to carry the load.
Commentary: ever Odu involves the choice between ire and ibi.
Ejiogbe lo gbe elojo naa.
It was the Supporter who carried it on that day.
Commentary: this is saying that alignment with Olodumare and the development of iwa pele is
the way to transform ibi into ire. Carrying the load is a poetic reference to the challenge of
transformation.
Lati ojo naa lo lo ti di wipe Ejiogbe ni Oba lori gbogbo Odu.
From that day the Supporter became Chief of all the Odu.
Commentary: ejiogbe is the Chief of all Odu because it represents perfect alignment with destiny
and alignment with destiny is the point of all divination.
Lagbaja dodundun loni. Ko tu fun un, ko ba fun un.
And so it is like the odundun leaf today. Let his life be comfortable.
Commentary: alignment with destiny brings a blessing of abundance, good health and children or
family.
Kaiye re dara. Kogede aasan atepe me se lagbaja nibi o. Ase.
Let his life be pleasant. We praise the Supporter. May it be so.
Commentary: alignment with destiny is the purpose of life so when we are in alignment with
destiny we receive a blessing of peace.

ese (verses)

In Eji Ogbe, barren women are blessed with children after sacrifice!

Two words have spoken

Two tasks have given themselves to me
The road is open

Good medicine stays,

Told a certain person way back when tears of compassion refused the curse of barreness that she
should take a long-neced jar, and when sacrifice was done go to the place where water seeps
slowly, slowly until the womb is full.
She sipped the dreaming water and they called her child Osun, generous river.
Ifa says sacrifice is beneficial, nothing waits for nothing good. Come and see my bouncing
newborn baby at the foot of the lord Orisa!

Story of how Ori was the only divinity that broke kola nuts that Orunmila kept at his shrine. Ori's
wish was for a permanent abode and plenty of followers. Upon hearing the news finally broken
kolanuts, all the other divinities agreed, (since they all tried to break the nuts) that the head wsa
the right divinity to the kolanuts. Almost immediately the hand, feed, body, stomach, chest, nect
etc, each of which before then had distinct identities, all assembled and decided to go and live
with the head. Together, they all carried the head high above as the king of the body. It is on
account of the role played by Orunmila in his fortune that the head touches the ground to defer
and revere to Orunmila to this day.

The Benevolence of the young Eji Ogbe made him so unpopular that his house was streaming
with callers day and night. He healed the sick, made sacrifices for paupers to become rich,
helped the barrent to have children and safely delivered all pregnant women who demanded his
assistance. These activities earned him admiration from the beneficiares of his magnanimity. He
also developed enemies that were envious and plotted against him. Eji Ogbe went for divination
and was told to make sacrifices to his Ifa with a basket of snails. Eji Ogbe Awos collected Ero
leaves and mashed them in the snails' liquid for Eji Ogbe to bath with. After the sacrifices he
began to live a peaceful life.

Death Held me and left me

Sickness tried me and left me
No one eats tortoise along with its shell
No one eats a Ram together with its horns
The shell of the snail is kept after eating its meat
I have survived the evil plans of my enemies

Serious minded people do not listen to the bird singing the songs of woe
Difficulties and problems bring out the best in man
Patience and sacrifice make the impossible become possible
Give me a difficult problem to solve that doubters may believe
Give me a war to wage that mortals may appreciate the strength of the divinities
To learn from past misfortunes is to be wise
Not to learn from previous mistakes is folly
The person who fails to make sacrifice vindicates the diviner
Just as the one who ignores advice turns the adviser to a seer
The man who learns from quarrels and the man who does not learn from quarrels wer the two
surrogates of Eji Ogbe who made divination fo the land of quarrels

Orunmila enquires on how the situation is, I respond that it is fine. Early in the morning I met all
the Irunmole followers where they were offering snails for ritual. They asked me to state what I
was lacking. I said that it is wealth, I responded that it is a spouse, I said I needed children, I also
needed all the well-beings of life. They told me that when I return home I should wash my
master's hands cleanly I should also clean my master's divination bag thoroughly . I should offer
sacrifice to Ifa with a big, matured kolanut. I should offer sacrifice to my Egun with bean cake.
WHen I looked at my back, what did I see? I saw prosperity coming towards me, they were
coming abundantly. And when I turned to look back, what did I see? I saw good wives coming
towards me, they all looked beautiful and elegant. WHen I also looked back, what did I see? I

saw many children coming towards me, They all looked healthy and strong. When I looked back,
what did I see? I saw all well-beings of life coming toward me. They are all abundant and
satisfying. And I declared: horses shall be mounted in the practice of our profession with Eji
Ogbe as the owner of the world horses shall be mounted in the practice of our profession.

If one is rich without good character, the wealth belongs to someone else. That which we are
after is character, good character if one is blessed with children without good character, the
children belong to someone else. That which we are after is character, good character. If one is
blessed with houses without good character the houses belong to someone else. That which we
are after is character. Good character.

Let us not run the world hastily

Let us not rasp at the rope of wealth impatiently
What should be treated with mature judgement
let us not treat in a fit of temper
whenever we arrive at a cool place
let us rest sufficiently well
Let us give prolonged attention to the future
and then let us give due regard to the consequences of things
and that is on account of our sleeping (death)

Ase O

"Do your work"

"I am not working"

This was the Ifa cast for the lazy person

He who sleeps until the sun is overhead

He who relies on that which is possessed through inheritance
exposes himself to suffering
If we do not toil and sweat profusely today
We cannot become wealthy tomorrow

"March through the mud"

"I cannot march through the mud"
"If we do not march through the mud
Our mouths cannot eat good food"

These were the declarations of Ifa to the lazy person

He who possesses strong limbs but refuses to work
He who chooses to be idle in the morning
He is only resting for suffering in the evening
Only toiling can support one
Idleness cannot bring dividend
Whoever refuses to work
Such a person does not deserve to eat
If a lazy person is hungry, please let him die
Dead or alive, a lazy person is a useless person
ase o

He, who shines light on aje (wealth) is what we call Ifa

He, who disperses people so he may kill a lion (ekun), is the name we call Esu Odara
Mother of Children*(Iyaami) who uses her spiritual eye (mystical power) to take home money
from diverse sources, is the name we call the mothers (awon iya wa, eleiye, aje')
He who shines light on aje, that is you Ifa, go and shine your light of aje (i.e. money, financial
blessings) in my path, so*I may be blessed with love and*lots of money
He who disperses people so he may kill a lion is the name we call Esu Odara
Esu Odara, let me meet with good people, who would in turn love and bless me, and direct me
in the right path of honest money or livelihood; so*I may in turn have enough to take care
of my responsibilities
Mother of Children*who uses her spiritual eye (mystical power) to take home money
from diverse sources, that is you, the Mothers
Mothers, wherever IRE
of money might be, shine your mystical power there
So that the people (i.e. employers, clients) may reach for me (consider me for...)
So that they, the people, may in turn love and bless me with the abundant IRE
of money
So that they may care for me, and handle me, with the good offer of employment (or business,
etc.)
Because Fowl's eggs must be handled with care,
Handle me with care
Cherish me
Lead me to the domain of aje (financial success, wealth)

Make me prosperous
Of all of the sweet tastes in the world, none surpasses that of honey
Eji Ogbe, you are primal in Ifa
Bless me with Ire, etc.
Ase

Part of EjiOgbe verse speaking to the question of women in Ifa

It is Agbagiwo who is the chief priest of divination

In the heavenly abode
Ifa said, look at Orunmila
The day he was coming to the earth from heaven
They told him he would marry a woman
They said the woman would deliver children
Two children in a day
Just as the Ifa predicted
Orunmila had a wife
She was pregnant and delivered twins
One was male while the other was female
From the tender age, they both
Watched their father in the act of divination
Just as the male could divine
So could the female

When human beings go to the earth

To live with the diviners
One individual said, you Awawonlaseri [a human character]
Your child does not practice Ifa
Awawonlaseri answered, she is female
They told him that is not taboo
Ase

A o tokun dokun
ka too ri winni-winni agbe
A o tosa dosa
Ka too ri doodo orun Aluko
A baa tokun dokun
Ki a tosa dosa
Ka too ri oloooto Awo
Odi Ile-Ifa Akelubeke
Dia fun Igbin
O nsawo lo sode Ileyo
O wa mekun sekun igbe
O mohun seyere aro
O ni: Eniyan won o
Eniyan soro
Ka too ri olooto Awo

Ona a jin
ase
We shall travel from ocean to ocean
Before we can see the tiny specie of the Blue Touraco
We shall wind from river to river
Before we can see the specie of Maroon Touraco with goiter on their necks
Whether we travel from ocean to ocean
and from there wend river to river
Before we can find a truthful Babalawo
We shall reach Ile-Ife Akelubebe
That is the declaration of the oracle of Igbin (snail)
When going to Ileyo town to practice Ifa
He made his weeping a shouting lamentation
He made his song a dirge of lamentation
He said: Human beings (truthful ones) are scarce
Human beings are difficult
Before we can find a truthful Babalawo
We shall travel far
ase
EjiOgbe - the expansion of light from source outward. Movement without opposition. "I'm not
skeered" (no resistance). For the client, basically this odu in ire means that the person is in
alignment with destiny. So then the only thing they need to worry about is getting off track.
Good character is key. In ibi, the client is a victim of his/her own arrogance.

there-is-no-place-on-earth-i-can-go-where-I-will-not-meet-happiness cast Ifa for Odunku'n

(sweet potato) on the day he was going to make the journey from the land of Ishu (yam) and
Agbado' (corn). Ifa advised Odunkun to make ebo so his life would be sweeter than Isu and
Agbado. Isu and Agbado were tasted by the people of earth and they weren't as sweet as
Odunkun. It was on that day that 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, odun ju oyin lo.

Aye' Senren ti dun, odun 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

Ifa says this person is about to go on a journey. Ifa says this person is will receive blessings of ire
(long life, abundance, children). Ifa says this person will be succesful. This person should eat
sweet potatoes as medicine for good fortune.
ase

"Bitter-kola-of-the-Ogboni-society,-very-tight-ceiling-of-the-smithy" was the one who cast Ifa

for Vulture, the child of "Olojongboloro-who-beats-the-afin-drum-with-those-who-live-at-thetown-of-Ora" Vulture's children are never seen on the refuse heap. Feeble, feeble bitter kola,
feeble at the town of Ife
, feeble bitter kola. Ifa says that this person will live to be very old. He says that as we never see
young vultures, even so so this person will become very old.

Vulture asked what he had to do in order to live a long life. He went to the diviners, and was told
to make ebo and to sprinkle iyeresun (divining powder) on his head (after marking Odu). When
Vulture made ebo and sprinkled iyeresun on his head, his head became white, like that of an
elderly person. From that time on, Vulture's head has always been white; we cannot tell the
difference between old vultures and young ones, because both are bald.
ase.

For the client, long life is foreseen if ebo is made properly. the reference to a "white head" not
only refers to living to a ripe old age, but also to white light and Ori. To maintain a "white" (in
ejiOgbe, white light, Obatala as wisdom, cool head) Ori, requires constantly working on iwa
pele. The client for whom EjiOgbe is revealed in ire (positive manifestation) is a very happy
client: however, she or he must be constantly vigilant regarding their character. The fall from
EjiOgbe is a long one.

"character is destiny; destiny is character."

A o tokun dokun
ka too ri winni-winni agbe
A o tosa dosa
Ka too ri doodo orun Aluko
A baa tokun dokun
Ki a tosa dosa
Ka too ri oloooto Awo
Odi Ile-Ifa Akelubeke
Dia fun Igbin

O nsawo lo sode Ileyo

O wa mekun sekun igbe
O mohun seyere aro
O ni: Eniyan won o
Eniyan soro
Ka too ri olooto Awo
Ona a jin

Translation:
We shall travel from ocean to ocean
Before we can see the tiny specie of the Blue Touraco
We shall wind from river to river
Before we can see the specie of Maroon Touraco with goiter on their necks
Whether we travel from ocean to ocean
and from there wend river to river
Before we can find a truthful Babalawo
We shall reach Ile-Ife Akelubebe
That is the declaration of the oracle of Igbin (snail)
When going to Ileyo town to practice Ifa
He made his weeping a shouting lamentation
He made his song a dirge of lamentation
He said: Human beings (truthful ones) are scarce
Human beings are difficult

Before we can find a truthful Babalawo

We shall travel far

Gbogbo ola omi ti nbe laye

Kole to ti olokun
Gbogbo iyi odo kole to ti osa
Lodifa fun obatala oseere igbo
Lojo ti yio je alabaalase
Ti gbogbo irunmole nleri pe
Awon yoo gba okan ninu oriki re
Orunmila agboniregun yehun
esu lalu elegbara ogo yera
kosi ifa ti ni yi koja ejiogbe
alase ni a fia ase fun
gbogbo odo keekee kee ti oba so pe
ti o okun ko si laye
gbogbo won nii gbe lau-lau
bi papa bajo, eruku asoloju won
motoro ola lowo olosa ibikeji odo
mo rije bee ni no yo rara
tani ko mope ola OLORUN nikan
loto ni ije dojo iku eni

ase

All the honor of the earthly water

None can march the honor of OLOKUN (the goddess of ocean)
All the glory of the river, none can match the goddess of sea,
This divine for OBATALA OSEREMAGBO
The day he was crowned the head of all divinities
All the divinities were jealous and promised
That they will take one of his numerous honors and glory
Orunmila Agbonniregun did not alter any word
Esu lalu elegbara stayed away
None of the odu that has honor comparable to ejiogbe
Honor is given to whom its due
Ejiogbe, you are the greatest of them all
If the little river wants to claim superiority over the ocean
It will dry to its source
If the bush is burning, those who need to go into hiding must do that
I ask for prosperity from the goddess of sea the second in command to the ocean
I am full with blessing,
Everybody knows that the blessing of Olorun is sufficient for us
ase

(1)

Yoruba
Gbogbo Or afin ewu
Abuke lo ru eru Osa mo so
Lagbaja lo ti ko ise re de
A dia fun rnmil
Nijo to nlo remi omo
OlOdmare sobinrin
Remi omo OlOdmare
Omo atenilegelege
Or sapeji
rnmil gbo riru ebo
Ona si la fun
Oni ti emi ko ba bo
Owo nbe
Oni ti emi ko ba bo
Omo nbe
Oni ti emi ko ba bo
Ire gbogbo nbe

Espaol

Todo el pelo
en la cabeza de
el albino es blanco.
El jorobado no suelta
la carga de su espalda.
El desconocido ha hecho su
su trabajo,
Predijo If para rnmil
cuando el
decidi casarse
con la hija de Olodumare.
Remi, la hija de Olodumare,
la hija bonita.
rnmil escuch
la prediccin de If
y realiz los sacrificios.
l fue capaz de lograr
su objetivo,
l dijo que cuando hay vida
debera haber dinero.
El dijo que cuando hay vida

debera haber nios.

Cuando hay vida
deberamos tener de todo

en abundancia.

(2)

Yoruba
Ore Ogbeleta Eleji lore gba A dif fun Sooroye
omo Asaworoko Won ni ko rubo ni Or j Won ni ko reku meji Oluwere Won ni ko reja meji
abiwe gbada Obidie meji abedo lukeluke Ewure meji abami rederede Gbogbo re naa lo ru Igba ti
o ru tan Taye ye tan O bere si yn awon awo re Awon awo re nyin If O ya enu koto Orn awo bo
si lenu Ese to na Ijo Ofa Oni o wa to sg KIf o Sole doja fawo Emi sawo mo sagbe Temi o san
Kaye oye mi wayi o Emi sawo, mo sagbe Temi o san.

Espaol

La amistad no es verdadera
si las personas que la forman

son tres.
La amistad es verdadera
si la forman dos personas.
Predijo If para Sooroye
el nio de Asaworoko.
Ellos dijeron que l
debera hacer sacrificios
para ser rico.
Dos ratas, dos peces,
dos gallos y dos chivos.
El realiz los sacrificios,
cuando termin la ofrenda
l se hizo rico.
l alab a su Babalawo,
el Babalawo alab a If
y empez a cantar Iyere.
Tengo motivos para bailar ahora,
todo esta bien ahora.
If har de mi casa
un centro de negocios.
Me hice awo, me hice granjero,
mi vida ser agradable.
Me hice awo,

me hice granjero,
mi vida es mejor.

(3)

Yoruba
Emi a roju aperemopete Emi a roju a apetenpere Emi a roju apetenpere Adia fun rnmil If
nsowo epo rele ilawe Gbogbo ara Ilawe niyi
ika ni won Igbati ti rnmil
rubo tan lo ba mura odi
ile Ilawe Bi won se foju kan
rnmil Ni won ba dide si lo Elomiran mu gbongbo Elomiran mu kumo Won lo ka ibi ti
rnmil o wo Ni s ba di ategun O te le rnmil Oni ki rnmil mase
ba won ja Orn ni ki o mo fi won ko Ni rnmil ba fi
Iyere sohun aro Oni ara ilawa Mo rapo o, Ara Ilawe,
mo rupo Epo ti mo ru, E mo mo je kofo Ara ilawe mo rupo

Espaol

No me faltar,
No me faltar,
No me faltar.
Predijo If para rnmil
Cuando If fue a Ilawe
para hacer el negocio
del aceite de palma.
Todas las personas de Ilawe
son malas.
rnmil realiz los sacrificios y
Comenz su viaj a Ilawe.
Cuando rnmil fue visto
ellos quisieron luchar contra l,
algunos con porras en la mano,
algunos con machetes.
Ellos dijeron que rnmil
deba ser golpeado
hasta la muerte,
pero s acudi a ayudar
a rnmil
convirtindose en viento.
s dijo a rnmil

que l no deba combatirles,

l deba cantar los Iyere If.
Entonces l empez a cantar
los Iyere If
a las personas de Ilawe.
Yo llevo el aceite de palma
en mi cabeza,
el aceite no debe caer al suelo.
Las personas de Ilawe,
yo llevo el aceite
en mi cabeza.

(4)

Yoruba
Aridegbaju awo igunhin Apojuejue awo ikeregbe Sondoruku awo onibeekun agbebi A dia fun
rnmil Nijo to o maa kiri gbebi
ebebi kiri Won lo digba tie naa Won lawon o o ke s ti
tie naa fun rnmil ni ki mojo abiwere Enikan kii mo bi ojo
tii ro sile Egberin omo niwe bi Bee ni enikan ki gbebi
loodo re Ase woro kan soso ni Oosala

fi keku olose lsun Riru ebo ni gbe ni Airu kii gbeyan Ero epo Ero ofa E tete wa ba ni
jebutu ire.

Espaol

Aridegbaju awo de igunhin Apojuejue awo de ikeregbe Sondokuku awo

onibeekun agbebi, Predijo If para rnmil
cuando l iba a empezar
el trabajo de la entrega del
beb recin nacido.
Las personas dijeron
que el trabajo
de entrega, sera difcil para l.
rnmil les dijo que
nadie sabe
el da de entrega
de la mujer embarazada.
Nadie sabe
las fuentes de la lluvia.
Niwe tiene ochocientos nios
y nadie se los entreg.
Oosaala utiliz

slo un encantamiento
para pintar el ratn a colores
con pintura hecha en el lugar.
Escuchen los sacrificios
para favorecer al ser humano,
la ignorancia es desfavorable.
Las personas de Epo,
las personas de Ofa,
por favor, levntense
para celebrar conmigo ahora.

(5)

Yoruba
Ota gba Arira gba Oke se ribiti sOr sonso A dia fun rnmil If nsawo rode Ila Obamowo
Won ni rnmil O jere
ni Ila Obamowo Won ni ko rubo O si ru u O si kere dele Ijo ni njo Ayo ni nyo O ni ota gba Arira
gba Oke se ribiti, sOr sonso A dia fun rnmil If nsawoo rode Ila Obamowo Adeeke lomo If
Ere lomo Ooni rnmil je nmere dele kokoko.

Espaol

Las piedras del trueno

son poderosas,
Arira es ms poderoso,
una colina con la cima redondeada.
Predijo If para rnmil
cuando el iba a Ila Obamowo
para la adivinacin de If.
Se le pidi que hiciera sacrificio,
l lo hizo y,
regres con xito a casa.
Empez a bailar,
empez a regocijarse,
l dijo que las piedras
son poderosas,
Arira el ms poderoso,
una colina
con la cima redondeada.
Predijo If para rnmil
cuando l fue a Ila
el pueblo de Obamowo.
El nio Adeeke de If,
el nio Ere de Ooni,
rnmil, usted debe permitirme
tener xito al regresar a

casa.

(6)

Yoruba
Ohun egbee mi nse Ma se pelu won A dia fun eyin adie Ti ohun kanakana jo nsore Awon mejeji
ngbogun lo si
Igbomoko Esegi Won ni ki won rubo Won ni keyin adie mo lo Sugbon eyin adie ni ohun o lo Bi
won ti de bode Won bere sii jo Nibi ti kanakana ba kun lo Ibe di ona Eyin adie naa ni oun o se
bee Bayii ni eyin adie se bo sile Ti o si fo Ayinodi ni nyin awon awo re O ni ohun egbee mi nse
Bi n o sai se e A dia fun eyin adie Ti oun kanakana jo nsore Awon mejeji ngbogun lo
si Igbomoko Esegi Kee pe o Kee jina E waa ba ni laruusegun.

Espaol

Todo lo que mi amigo haga

yo debo hacer.
Predijo If
para el huevo de la gallina,
un amigo de Kanakana
(el ave del arbusto).
Ellos planearon emprender

la guerra
contra Igbamoko,
el pueblo de Esegi.
Se les pidi que
hicieran sacrificios,
Se le dijo al huevo
que no fuera,
l dijo que l ira.
Llegaron a las puertas de
la ciudad, y
empezaron a bailar.
Kanakana fue a todas partes
con mucha fuerza,
en todas direcciones
hizo lo mismo,
l intent hacer lo mismo
pero se cay

y se hizo pedazos.
El alaba a sus sacerdotes de If
Todo lo que mi amigo haga

yo debo hacer.
predijo If para el huevo,
un amigo de kanakana.
Ellos planearon emprender la lucha
contra la ciudad de
Igbomoko Esegi,
no a largo plazo.
A poca distancia
vienen a conquistarnos
a travs de la adivinacin.

(7)

Yoruba
Mo sipa Mo yanngede A dia fun rnmil Won ni baba o niilee
reruu re dale Won ni ki rnmil
o rubo Osi ru u Apa awon otaa re
ko silee ka a mo O ni mo sipa Mo yanngede A dia fun rnmil Won ni baba o nii lee
reruu re dale Emi nikan ni n o
reruu mi dale Mo sipa Mo yanngede.

Espaol

Yo levanto mi mano
con satisfaccin,
predijo If para rnmil.
Le dijeron que l
encontrara difcil
acabar con su vida.
l pidi ofrecer el sacrificio,
l lo realiz, y
sus enemigos fueron derrotados.
Yo levanto mi mano
con satisfaccin.
La adivinacin de If
se realiz para rnmil.
Le dijeron que l
encontrara difcil
acabar con su vida.
Yo no encontrar difcil
acabar con mi vida,
yo levanto mi mano
con satisfaccin.
(8)

Yoruba
Pakelemo Babalawo Or Lo dia fOr Or nsunkun ohun ko laya Pakelemo awo aya

Lo dia faya Aya nsunkun ore Pakelemo awo idi Lo dia fun idi Idi nsunkun airi omobi Won ni ki
awon meteta rubo Won rubo Gbogbo ire naa ni won si ri Won ni pakelemo
baba pakelemo O se o Aya rubo Aya yanre Pakelemo baba pakelemo O se e Idi rubo Idi romo bi
Pakelemo baba pakelemo O se o.

Espaol

Awo (sacerdote) de la cabeza,

predijo la adivinacin de If
para la cabeza
cuando la cabeza estaba llorando
porque no tena esposa.
Pakelemo el sacerdote
del pecho,
Predijo If para el pecho
cuando el pecho estaba llorando
porque no tena amigos.

Sacerdote de Pakelemo,
el sacerdote de los genitales,
predijo If para los genitales
cuando estaba llorando
porque no tena nios.
Se les pidi que hicieran sacrificios,
ellos los realizaron
y consiguieron todo
de lo que carecan.
Ellos le dijeron a Pakelemo,
el buen padre,
Nosotros le agradecemos.
Todos nosotros
hicimos los sacrificios y
fumos bendecidos.
Pakelemo el buen padre,
Gracias.

(9)

Yoruba
If ni ki eni ti o da j Ogb
ko rubo ko ma ba ku si Emere, Ki o le je

Ogbo ati ato.

If ni Ire Aiku. Ohun enu ri ni enu je,
AdIffun Igbin yio je Ile ko ni ku, If ni Igbin je
Ile Omo Awo, Igbin je Ile ko ku mo, Igbin je
Ile omo Awo.

Espaol

Cualquier cosa
que la boca ve
la come,
ste era el nombre
del Sacerdote de If
que hizo la adivinacin If
para para el Caracol.
El Sacerdote dijo que
el Caracol debera hacer sacrificio
para vivir ms tiempo
y no morr a temprana edad,
y para eso el caracol

deba estar comiendo

por el suelo
y as no morra.
El caracol hizo
el sacrificio mencionado,
y desde entonces
el caracol ha estado
viviendo una larga vida.

(10)

Yoruba

Alakedun se bi ere gun Igi,

Ata se fere mu Ile gun,
Ijimarese bi ere o di iji.
AdIffun Odduwa Atewonro ni Ife.
Ni ojo ti nsunkun Alairibi, ti o ngbaruwe alaripon, o nfi owo
sun nu ogiri gbigbe.
O ri omo lehin Adie o bu puru sekun,

ekun omo ni onsun, won ni ko rubo, o si rubo.

Nigbati yi o bi, o bi Egbe, o bi Eran, o bi Serenakoti.
Awon meteta da agba won to Babalawo won lo.
Eyi ti oruko re nje Esin sin ni fi Or so serin sese
ni o da If fun egbe, Babalawo re ni ko rubo ko le ba
dagba ko ma ba ku ni kekere, won ni ko Obi mewa,
egbaa-wa oke owo, o rubo sugbon o se aseju o fi Ewure
kun ebo re oni obi mewa ko ka ebo ohun, Oni ki won ko pa
Ewure si ebo ohun awon Babalawo so fun wipe ebo re
koni ewure ninu. O fi aseju boo, ko I pee koi jinna
iku pa Egbe. Beni Eran na to Babalawo
re ti a npe niYaya se kerekere gbona lo, Babalawo
yi so fun Eran wipe ki o rubo, obi mewa ati egbaawa
oke owo,
sugbon ohun na se aseju, o ni obi ko ka ebo ohun,
o ni ohun yio fi ewure kun ebo, ofi ewure kun ebo,
won si pa ewure si
ebo re, sugbon emi re ko gun,
ohun na ku. Serenakoti na to Balbalawo
re ti anpe ni A rebi da ojo meta ni isan ni orun.
O hun na ko le ku ni kekere ni ohun da If
si won ni ko rubo, ki o ma fi ewue kun tire o.
Obi mewa ati egbe

wa oke owo ni kan ni ko ru lebo.

Serenakoti si se bee,
ni o ba bere si je ogbo ati ato. Babalawo
re si se If fun, won ni ko ma se obi si Ikin If re lararo,
Bayi Iku se pa Egbe, ti Iku se pa Eran,
ti Iku si fi Serenakoti sile , o ni Obi ni omo awo se.
omo awo ki san ku, eni sebi, eni adita- eni adirele,
ki eni ko gbo keke, ki omo eni ko le naa
owo gborogboro
gbe eni sin. Obi ni omo awo se omo awo
ki san ku.

Espaol

Alakedun quiere decir,

el Mono hizo magia
y escal el rbol.
Ata hizo magia
y escal la cima de la casa.
Ijimere hizo magia
y se volvi aire.
Todos estos
eran sacerdotes de If

que hicieron la adivinacin

para Odduwatewonro de If,
cuando ella estaba llorando
por un bebe
que ella no vera nacer.
Utiliz su mano
para limpiar el muro seco.
Estos Babalawos
le pidieron a Odduwa
que hiciera sacrificio
y Odduwa lo hizo.
Despus, ella tuvo 3 nios
llamados, Egbe, Eran y Serenakoti,
cuando ellos
crecieron y llegaron a
una edad madura,
dejaron el lugar a los Babalawos
para hacer la adivinacin de If
para su tranquilidad
y sus Babalawos les pidieron
que hicieran sacrificios individuales,
pero Egbe y Eran
no obedecieron a sus sacerdotes

y murieron rpidamente.
Solo Serenakoti
que obedeci al sacerdote
vivi mucho mas tiempo.
Esta es la razn por la cual
el sacerdote siempre dice
que el hijo de If,
no morr joven.

(11)

Yoruba

Da mi si ebe,
ki n da osi poro oko,
adIffun Ago ni ojo to ohun ati Adie
di jo nse ota, ohun se titi ale Ago ni yio de Adie,
tale-tale

Espaol

Dami si ebe

ki el n da osi poro oko,

fue el nombre del sacerdote de If
que realiz la adivinacin
para Ago.
Entonces el sacerdote dijo a Ago
que l debera hacer sacrificio
para ganar la batalla entre
l y el gallo.
Ago hizo el sacrificio
y el gan al gallo.
Desde entonces,
las personas siempre
asocian al gallo y a la gallina
sometidas a Ago.

(12)

Yoruba

Omi losikitilo bo ona lOr,

ona lo sikiti lo be Omi lOr, Ipade omi ati
ona won pin
ara won si merin.

AdIffun Oyigiyigi ti se
Ota inu omi,
Awo do oyigiyigi awo ko ku mo
Oyigiyigi awo inu omi.

Espaol

Omi lo sikiyi bo ona lOr,

lo de sikiti de onalo,
lOr omi, ouhn de omi de ipade.
Estos fueron los nombres
de los sacerdotes
que adivinaron para
Oyigiyigi,
la piedra de dentro del Ro.
Todos los sacerdotes de If
se convirtieron en
Oyigiyigi y ellos no murieron.
Oyigiyigi la piedra
de dentro del Ro.
EjiOgbe did the ebo for Ori to come to the world

and become the completion of the physical features

of the divinities (i.e. hands, feet, body, stomach, chest and neck)
Amure did divination for Orunmila and Ori
Orunmila was told to rub both palms upward and
Pray to have an Ori
He was also told to make ebo of a bowl, sponge, soap and four kola nuts
He was not to break the kola nuts himself
He made ebo
Ori was told to offer four kola nuts
He could not afford them
Orunmila invited all the divinities to come and break the kola nuts
None, including Orisanla could do it
Ori, in need of four kola nuts, rolled up to Orunmila's house
Orunmila washed Ori off with water from the bowl, soap and sponge
He asked Ori to break the kola nuts
Ori broke the kola and created a loud explosion heard all over
Orun (La, with a loud cracking sound is transformed into a new state called Ela.)
The other divinities realized how important Ori was and they
all assembled and began to carry him high above them and crowned him
King of the body
However, in respect for Orunmila's role in Oris elevation
Ori still touches the ground for Orunmila
and he is the most important of all the divinities

The son's of EjiOgbe must seek Awos to feed their heads

ase

In this Odu ifa says that kola is part of the ebo. This verse also reminds us of Orunmilas place in
Bori ritual, and the significance of Bori relating back to creation itself and the manifestation of
divine communication through Ela. This is why we must invoke Ela as part of the Bori ritual.
ase

Eji Ogbe 1 This is Eji Ogbe. Ifa is saying to this person should make a sacrifice so that (s)he
does not go empty handed and miss the good thing that (s)he is searching for. This personis
seeking a blessing (fortune). (S)He should make a sacrifice. All of the blessings are coming to
him/her, and Ifa says that (s)he will find it/them if (s)he offers the sacrifice. If (s)he does not
offer a sacrifice, (s)he will... (S)He cannot attain it. (S)He will lose it. But if (s)he makes a
sacrifice, (s)he will receive it. Ifa says, (s)he should offer a sacrifice so that (s)he may not end up
unsuccessful, this is this message in Eji Ogbe. This is the way Ifa teaches us to speak this
message. It says: ttt, rrr, tt (What is real is real [true], what is not real is not real),
Whole is how we eat groundnut. Whole is how we eat imumu (edible black seed). In Iranje,
theyassess the kings valour through his performance. If you praise the king with his acts of
valour, he will give you a gift. This reveals why Ogotr made war against Ehinwran.
Ogotr is what we call penis, and hinwran is what we call vagina. It is an abomination to the
gods for the penis to fight a war with the vagina and lose. Ifa says that this person should offer a
sacrifice, so that (s)he can achieve the blessing that (s)he is searching for. Everything that (s)he is
searching for, (s)he will surely get it if (s)he makes a sacrifice. (S)He should make offerings for
the spiritually powerful beings. This person will be able to get what his/her heart desires very
easily. This is what Eji Ogbe tells us. Eji Ogbe 2 In this Eji Ogbe, If it is revealed by Ifa, this
person has a light-skinned woman in the house as a wife. He should offer a sacrifice immediately
so that Death doesnt kill her on his watch and she may have a long life. Ifa says that this person
has a light-skinned woman at home. He should offer a sacrifice so that Death doesnt take her
away. This is what Eji Ogbe tells us, this is the message Ifatransmits . Here, this is what Ifa says,
there isa light-skinned woman in this persons house, and he must make a sacrifice to prevent
Death from taking her away. Ifa says: Sinima-Sinima goes to tell about a very light-skinned
woman, the one who was/is runmilas wife, on the day that she beat Deaths mother at
Ejigbomkun market. It is said that Sinima was going to Ejigbomkun market. When she arrived
at Ejigbomkun, she met an old woman there, but didnt know that it was Deaths mother. When
a fight sprung up between them, Sinima beat her intensely. Everyone said, Ah! Thats Deaths
mother you have beaten up. She responded, Whose mother? What do youmean Deaths mother?

That means nothing to me. She beat the old woman within an inch of her life. When runmilas
wife came home, she told her husband, Ah! Baba, I ran into one old woman today at
Ejigbomkun market. She said she wanted to embarrass her, and she beat her severely. runmila
asked, who was the old woman? They said she was Deaths mother, responded Sinima. Ah! Said
runmila. You beat Deaths mother? Wow! You woman, what have you done? Do you know
what youre saying? She responded, I already answered you, of course I know what Im saying.
He asked again, Deaths mother? Yes, Deaths mother, she replied. runmila ran quickly to
consult Ifa. Ifa told him to make a sacrifice as quickly as possibleso that Death wouldnt take his
wife. Ifa also said that he should paint the skin of all of the women in his house so that they
would appear to be dark-complexioned, because if Death came by and saw any light-skinned
women, he would take them all away. runmila immediately did everything that Ifatold him to
do. Ifa accepted the sacrifice runmila made. Ifa accepted the offering runmila made. The
ritual runmila performed on the divining board was accepted. Everything that he was told to
do, runmila did it. Do you understand? He collected plant materials to make medicine. He
searched for Ibuje. We call a certain something Ibuje. If you use it to paint someone with Ibuje,
(s)he will become very dark. runmila quickly searched for Ibuje, hewent looking for the
ingredients he would need. He offered the sacrifice, He painted all of the light-skinned women in
his house with Ibuje. He finished it. The next day Death came around. Death had a club that was
about this size. When Death arrived at the crossroads where runmilas house was, he was
tossing his club up in theair and catching it again. Then he sat down on the ground. He said,
Hey you, runmila! runmila! He said, Your wife beat up an old lady in Ejigbomkun
market yesterday. runmila said, It wasnt my wife! Death said, Ah! It wasnt your wife?
runmila said, It wasnt my wife. You arent the one with such a light-skinned wife? runmila
said he didnt have any light-skinned womenin his house. You dont have any light-skinned
women in your house?