Professional Documents
Culture Documents
Efficacious Prayer To OLÓDÚMARË, The Supreme Force
Efficacious Prayer To OLÓDÚMARË, The Supreme Force
Efficacious Prayer
to
OLÓDÚMARË, The Supreme Force
About the book
It is one thing to pray; it is another
kettle of fish to have the prayers
answered. Some prayers are
answered immediately; some
have answers to prayers delayed
while some prayers are not
answered at all. Why? The
procedures/steps to follow before
praying and those things that we do to energize
prayer in order to have it acceptable to
Olodumare; These and many more are what
readers will find out in this book 'Iwure,
Efficacious Prayer to Olodumare, The
Supreme Force'. It is a must read not only for the
practitioners of Ifa but for everybody irrespective
of colour, race or creed.
ISBN: 978-978-915-402-9
IWÚRE,
Efficacious Prayer
to
OLÓDÚMARË, The Supreme Force
i
IWÚRE,
Efficacious Prayer
to
OLÓDOMARÊ, The Supreme Force
ii
©2011 Fayemi Fatunde Fakayode
E-mail: [email protected]
Tel:+2348034991873
ISBN: 978-978-915-402-9
Published by:
Ejiodi Home of tradition
Kaa Compound,
Alade Near Moniya,
Ibadan, Oyo State, Nigeria.
Tel: +2348189747423, +2348077285390.
E-mail: [email protected]
Website: www.ejiodi.wetpaint.com
Printed in Nigeria^
+234-8023327706
+234-80611643493
iii
DEDICATION
IV
Color profile: Generic offset separations profile
Black 150 Ipi at 45 degrees
HOMAGE
VI
ABOUT THE AUTHOR
vii
He established Êjiódl Home of Tradition for training and
propagating Ifá/Órisá Religion. Moreover, He has
contributed his quota in various progressive organizations.
Fáyemi was the founding Secretary ofAdimúlá Improvement
Movement (Aim). He was the secretary general of the then
African Traditional Religion Students' Association (now Ifá
Religion Students' Association). When he became the
President, he used the platform of the organisation to agitate
successfully for land allocation for Ifá\Orisa temple at
Adeyemi College of Education, Ondo. He is the editor of
Isese Magazine. Furthermore, he is the incumbent Secretary
General of the Orunmila Youngsters International, Nigeria
Chapter. His contributions towards promoting and
propagating Ifá Religion in Yorubáland and beyond earned
him many awards and chieftaincy title that he was installed as
Ӓӓге Agbéfága of Yorúbáland on 18th September 2010.
Today, he is a qualified trained teacher, author and a
proficient Babaláwo (Ifá Priest) who has trained and
initiated many people into Ifá/Órlsá tradition.
Vlll
ACKNOWLEDGMENT
ix
Akinwúnmí Sórlnmádé (Ógúndáketê) is also
appreciated for his efforts towards growth of the
Home. May Olódúmarê reward you all abundantly.
X
PREFACE
ÊdúKilgbe Акӓрӧ ti
AfËimó ón sin won ni
xi
Olódúmarê as laid down in the scripture (which still
remains incompletely documented) of the religion.
Ф
When this book was written, the dilemma which is not
oblivious to the readers is between writing as an academic
and writing as a practitioner. The book is written in a way that
readers will know that the author is an insider in the religion.
At the same time, in a way to buttress points, acknowledge the
previous authors, be humble so as not to present oneself as an
island of information and to recommend to the readers other
useful works by the previous authors, academic style was
employed.
xii
TABLE OF CONTENTS
Dedication
Homage
About the Author
Acknowledgment
Preface
Introduction
Chapter one
PRAYER (IWÚRE)
1.1 When to Pray
1.2 In What Condition should one pray
1.3 Places for Prayer
Chapter two
PREPARATION BEFORE PRAYER
2.1 Offering, Sacrifice and Ákóse
2.2 Be a true Devotee
2.3 Honesty' Righteousness
i Honesty to Oneself
ii Honesty to Onës neighbours
iii Honesty to the Órisa
2.4 Purity of Body
2.5 Abstinence
i Abstinence from Eriwo
ii Abstinence on Eating
iii Abstinence on Male - Female Relation
2.6 ' Faith
i Do not lose hope
ii Perseverance
iii Pray with optimism
2.7 Positions for Prayer
2.8 Concentration
Chapter three
PRAYER STEPS
3.1 Reverence
3.2 Invocation
3.3 Libation
3.4 Oriki (Eulogy)
xiii
3.5 Ifá Verses for the concerned 86
3.6 Thanksgiving 96
3.7 Forgiveness 99
3.8 Prayer Request(s) 100
i. Quotation of Ifá Verse(s) for the
Prayer Request 100
ii. Items for prayer 129
3.9 Promise 136
Chapter four
(4) HOW OLÓDÚMARÊ ANSWERS PRAYERS 138
4.1 Immediate Answering 138
4.2 Delayed Answering 139
4.3 Reasons for Delayed Answering 142
i For Onës Protection 142
ii Human Character 144
iii Unseen Negative Energy 146
a. Eriwo 147
b. Iyámi Ájé 147
c. Elériini 148
d. Ëgún (Curse) 149
iv Unrealistic Request 149
V Human Destiny 150
Chapter five
WHEN YOUR PRAYER IS ANSWERED 154
Chapter six
SPECIAL NOTES 156
i Items for prayers 156
ii Intentional Interpolation 160
iii Sacred Name of The Supreme Force 162
iv Reactivation 164
A. Reactivation of Órisa Temple
And or Orisa Paraphernalias 164
B. Reactivation of Tongue 164
V Ákóse 171
GLOSSARY 178
REFERENCES
INTERVIEW 182
BIBLIOGRAPHY 183
xiv
INTRODUCTION
1 + wúre =
Iwúre.
XV
У is an inflectional morpheme which means "something
that is used to... "or "the act of..."
while "wú" is a verb which is a root morpheme that
means "to dig out/exhume" especially in Ibadan dialect
where /h/ and /w/ are used interchangeably in words like
"wú/hú" (to germinate) and "wú/hú" (to dig/exhume),
"ire" is a noun that is a root morpheme which means
"fortune" or "good thing" or "something that brings
happiness to one or makes one happy"
"wúre" is a compound-verb which means "to dig
out/exhume fortune, good thing or something that
brings happiness to one or makes one happy"
XVI
1 + Wí + ire =
Iwi + ire
By vowel elision:
1wl + ire =lWire
OR
1 + Wi + ire
By vowel elision:
1 + Wi + ire =
1 + Wire =
iwlre.
1" is an inflectional morpheme which means "something
that is used to..." or "the act of..."
While "Wi" is a verb (root morpheme) that means "to
say", "ire" is a noun (root morpheme) that means
"fortune" or "good thing" or "something that brings
happiness to one or makes one happy".
"Wire" is a compound-verb which means "to say good
thing, say something that brings happiness to one or say
something that makes one happy".
xvii
Furthermore, some words that start with "i" in standard
Oóduá language start with V in dialects like Ékltí and
Ijêsá. For instance in those dialects "isu" and "ilê" are
"usu" and "ulê" respectively. Therefore:
1 + wl + ure =
ï + wúre =
Iwúre.
OR
1 + Wi + ure =
IWi + ure =
Iwúre (by vowel elision).
xviii
happiness to one or to sow/to spread something that
makes one happy".
XIX
CHAPTER ONE
PRAYER (IWÚRE)
Anïkánsun
B6 Ьӓ sCin abCiradi
Olódúmarê riikan ríijiilójú oorun
A difá fúnÁjóji
TifilogiêlújCi lorêé dó
Won ríi kó rúbo
Kó le réni bá a gbêrú dófi...
1
unfortunate to meet nobody who could assist him
whenever he had any problem. He did not exercise any
fear for his faith was strong. One day, he gathered a
huge load, which was very heavy that no single human
being can lift. There was nobody to assist him in
carrying the load as seen in the verse:
Ajójidê êlújCi
Óderúkalê
Ó wo iwájú кӧ rériikan
Ówo êýin кӧ rêríikan...
2
verse thus:
Enitikó lárá
Olódúmarê ni égbójúlê olúwa re.
Ofere gege
Ofere gúe
A difá fún Êêra ti n gbógun lo Ilú Êkun
Ohun ti n ko le gbé
Iyá mi jowó Ьӓ mi gbé e
Ofere gege
Ofere gúe
Êêrá n gbógun lo Ilú Êkun
Ohun ti n ko le gbé
Baba mi jowó bá mi gbé e
Ofere gege
Ofere gúe
Êêrá n gbógun lo ilú Êkun
Ohun ti n ko le gbé
Ori mi jowó bá mi gbé e
Of^re gú?
Êêra ú gbógun lo llú Êkun
Ohun ti n ko le gbé
3
Ifá mi jowó bá mi gbé e
Ofere gege
Ofere gúe
Êêra n gbógun lo Ilú Êkun
4
1.1 WHEN TO PRAY
The truth is that there is no time that one should not pray.
It is very pertinent to note that PRAYER is a must:
Happiness;
Sadness;
Anticipation;
Every condition.
5
need any divine message before he uses any. He created
temples, altars and shrines for worship and prayer and graves
can also be used for worship and prayer any time he feels like
or when divination reveals so. There is no place where we
cannot pray. We can see in some verses of Ifá that there
is no place, where the I molê does not answer. This can be
buttressed by a verse of Ogbêfún seen in Órúnmila magazine
(1993:47) which goes thus:
Babaháláholo
Babahálaholo
Êmi ó ma mobi tójú Ifá wa o
Babaháláholo
Órisa tó fi gbogbo ayé fojú oróri si pátápátá
Baba háláholo
Babaháláholo
Babahalaholo
I do not know where Ifá places its
eyes(groves)(sic)
Babaháláholo
The deity that makes the whole world its
shrines
Babaháláholo.
In lle-Órlsá/llé-lmolê/llémolê (Temple);
In Ojúbo Órlsá/Ojúbo Imolê (Shrine)
At the river
At the grave
In ones bed;
While walking;
At dinning table;
At any gathering;
On seat;
6
In the office
At work;
Anywhere.
7
Inside Ifá Temple, Ibadan, Nigeria
8
A mother praying for the children early in the morning
9
CHAPTER TWO
10
The personalities involved in prayer movement chain
are four as shown above. The chosen Imolê/Órlsá
appears twice; the Órlsá, while bearing the request,
acts as the intermediary between the supplicant and
Olódúmarê at the first instance, and again acts, while
bearing the response, as the intermediary between the
Supreme Force (Olódúmarê) and the person(s), the
helper(s) (Ênlyán/Olúránlówó), through whom the
supplicant will receive his/her blessing(s). This fourth
(4th) personality, the helper(s) (Ënlyán/Olúránlówó) is
optional in the prayer movement chain. This is so
because the response may at times be directly through
the intermediary (Imolê/Órlsá) to the supplicant i.e.
without passing through any human being.
Fáráhgéjá
Ni won f) fowó yo koóko sófi ilé
lldhló álóáióAwo esê ókê
Adifáfún ӦгйптИӓ
YóóróïiléAkápó...
Without trepidation
People throw grass on the rooftop
llóhló sf/tó^/fó, theAwo beside a hill
Cast Ifá for ӦгйптИӓ
Who would descend into Akúpó's house ...
11
with unholy/defiled body; he neither performed
necessary sacrifice nor followed the proper steps.
Eventually, he called upon his Babaláwo to know the
reason behind his failures as seen in the verse:
...AdifúfúnAkápó
T6ríikindunӧtúngbeӧипmó...
12
preparation is not sufficient, the right steps are not
followed or when there is an "accident" along the "way"
while the request/prayer is moving from the source to
the destination.
Rirúeboríigbeni
AïrúRïigbêríiyán...
13
Ogbëiï ӧ тӧ péniAwo f) sin
Óyájuolówólo
A ctifá fún Ӓ wódi 0së
Ti f) sawo relê Orfikéro...
14
To his grave astonishment, when the wife put to bed,
though there was no serious trait that linked the child to
Awódï, he was sent for. The king alleged that the child's
navel resembled that of Awócfi. He also said that he
gathered information that whenever the mother was
playing with the child, she used to sing:
EwoomoAwddi
JCikújúke...
child:
15
Later on, his prayer was answered. The fire was
suppressed by divine water, which nobody except
Awódi saw. He perched on the extinguished fire which
seemed still burning high to the crowd. Being sent back
by the heat, he flew up. As he got up, he heard people's
voice saying "AwócTi has taken the stone". To his
surprise, he looked down at his legs only to see the
claws red like live coal. He thought he had taken the
object, but critically looking at it, he realized clearly that
what was in his claws was not stone but an object made
of parrot feather and camwood. He looked down to see
people dancing, rejoicing and singing thus:
16
ÏYÁNLÊ
It is also important to put or pour on the floor small
particle of the food or some of the liquid to be taken. It
will be inadequate to interpret lyánlê as libation
because, the former goes beyond offering of liquid
alone, but includes offering of solid food while libation
lays emphasis on liquid only. In odd Ifálkaciïi, Ifá says:
Kálánkádfi
Agagáiga
Ӧ/ó hlá rfi tékiti léýin abuké
A difé fún llê
Ti serú ӓкбгӓ Barapetu
A difá fún ӦгйптИӓ
Babá ji Baba f) fomi ojú sógbêrë ire ...
Kúlánkádfi
Agagáiga
Ӧ/ӧ hlá ríi tákiti léýin abuké
Cast Ifá for llê
Who was the first aid of Barapetu
Ifá revelation to ӦгйптИӓ
When he woke up with thirst for good things ...
17
A-je kólóúnje ó tó je
II ê tire rêéo
A-mukólómiótómu
18
The place of EBO (sacrifice) cannot be measured in
human life. Even someone who has great charms or
medicines should not rely on them without constant
making of sacrifice because those things can fail but
EBO. Some people believe in the use of only drugs during
problem while some combine the ingestion of drugs with
prayer especially when ingestion of medicines has failed to
yield efficacy. Also some people prefer application of only
prayer for both preventive and curative purposes. In
Sofowora A. (1979:195), Wánde Ablmbólá says:
Bioogúnobájé
Ká fi ebo pelú e
Ebojéójuewé lo
Note that though ebo and oogún Compliments each other, ebo
is more powerful. This ebo is a ritual aspect of prayer and it
owns the key which opens the gate for prayer. Therefore,
efficacy of ebo allows efficacy of prayer and efficacy of the
prayer leads to effectiveness of medicines.
19
the odú and its opposite as well as the odú adabo like
Ogúndáogbê, Owónrinogbê, Osáméji, Owonrinméjl,
Ikáméjl, Iretêméjl, Óséwori, Otúráiká, Ówónrinobará,
ïreteiworï and Obaráogbê, Ósétúrá should riot be left out.
In some places, Ósétúrá is said last but before
Ókánránósá, when making ebo while another school
says it should be said twice, i.e. first (at the
commencement of d process of ebo) and last. Ókánránósá
is said last after we might have enquired from Ifá the
acceptability of the process of the ebo. However, it is
optional according to a school, depending on what Ifá
says. This is because, after the last verse of Ósétúrá
might have been said, and acceptability of the processes
confirmed, Ifá will be asked whether Ókánránósá should
be recited or not according to that school. The other
school is of the opinion that Okanranosá should be
compulsorily said. The opinion of the second school is
corroborated in a verse of Okánránosá where Órisá
sanctioned the presence/invocation of Okánránosá, known as
Gblrari whenever ebo is being performed:
20
Itó tó bale kvi i pada sénu
Báábáá niwo agbo rnóri
Eni tó bá sebo lápá ajá
Eni tó bá sebo lése ágbo
Ti ko bá pe gbirari
K i ebo re ó má da
Gbirari la óo máa pê sebo
Gbirari o dé Awo Órïsa!
Eni to pe Gbirari lebo re ó da
21
Note that Osádli is said when the client returns from Êsu
or any other place where Ifa orders him\her to place the
ebo.
AKÓSE
22
A babaláwo performing ebo for a client
Ebo
23
ThisÁkóse is calledAyájó by some people. The preparations
or the products of its materials after burning and or grinding
may be in form of powder (black or white) which is called ebu
Ifá when it is not or has not been mixed with soap. If it is not
soap, it may also be in form of statue (Slgidi, when it is made
of clay or Êre, when it is made of wood). To the non-initiates
and herbalists, ebu Ifa is called êjó oogun.
24
A-fún-Niríi-gbá-fún-Áïríi.
25
Alápata sofófó Elésljé
E ӧ rii bélésljé se bákú lo?
Ё1ӓ fori rérê fon réré ooo
Ё1ӓ fori rêrê fon rërê
Elésïjé fon rêrê pe Olórun lókê
Ӧпӓ ӧгип тӓ jin
Olórun кӧ jé ooo
26
that Olódúmarê took the ase given to Elésljé. On the
very day that the whole issue was revealed to Odúduwá,
things went wrong for Elésljé, who called upon
Olódúmarê in vain; Olódúmarê had forsaken him. He
was at the spot, still kneeling and praying, calling upon
the Almighty Creator, when Odúduwá met him and gave
him capital punishment. As recorded in the Ifá verse,
people who witnessed the event sang the song that is
seen in the last five lines of the verse to ridicule Elésljé.
A n o t h e r Ifa v e r s e f r o m Oturaogunda
(Órúnmila: 1993:37) inter alia says:
Otitode
Omiale lie
Ara yo mube ko wopo
27
Here comes honesty
The springing water at Ife land
Those who drink it are but very few.
28
This can also be corroborated by a verse of Ogbeirete
according to Odusami, A.O. (no date:4):
Bi iwájú Iká bá dára láyé
Êyln Iká kd ni sunwon
A k i i filka derú kó gún gégé
A difá fún Otitó-inú
Omoafiltele te ile
Olódúmarê lóniile
lie ló nildájó
Êsan ni ti Odumárê
Oba asanfúnni gegé bi isé owó eni.
Meaning:
Sófitó
Sódodo
29
Be faithful
Be righteous
HONESTYTO ONESELF
30
Can never escape the nemesis
Cast Ifá for Láéilo
Who had sore in his left leg
But continued treating his right leg
He who has sore in his left leg
But treats his right leg
Deceives nobody but himself
31
ïká was not honest to his friend, Olóore:
Oore lo peika ko pë
A difafun Orunmila
Baba h lo reê te Olóore nifa
Oore ló pêïka ko pé
A difafún drúnmila baba h lo re'e teIka nifa ...
i. Ó тӓтӓ gbenijúké x2
ӦШ6! Агӓ mi o!
Ó тӓтӓ gbenijúkë.
32
Ohun rere!
Kïigbéoeseéwó
Ohun rere!
Kágbégirébété
Káfigúnmo eye
33
Whoever sees a pauper Should render necessary
help to him
He who does a thousand good deeds
Shall reap two thousand
Oódué, my Lord in heaven will give rewards.
HONESTYTOTHEÓRÏSA
He, who thinks he is wiser than Olódúmarê and His
35
messengers, is but a fool. On this planet Earth, we have
a lot of people who think that the Órlsá do not see them
and all that they do. There is nothing you do in secret,
which people will not later see or hear, let alone the
Órisá who are not oblivious of all that we do in secret or
hidden places. A verse from Óyêkúlogbê (ӦшптИӓ,
2000:58) corroborates thus:
Ewo la f) se ríilkókó
Tiojú Olódúmarê кӧ tó?
AdifáfúnJênmí
Tiísomo 0sun
Ewo la h se ríïïkokq
Tiojú Olódumarekotó
A difa fún Emïlaayin
Túsqmo Obatálá
Jénmï omq Osun lóóseo
Emilaáýinlwq lomq Ohatala
Gbogbo ӧгӧ!кӧкӧ
Ifé niyóó yojú rê gbangba
37
After that hanky-panky, Aláó would go back to his
Babaiáwo to report that he had made the sacrifice. That
had become Aláó's habit. Even at times when he placed
the rope on his Ikin, and bleated, he would say that the
goat would be tied down and not slaughtered until he
might have received the thing for which he was asked to
make the sacrifice, i.e. when the request is granted. He
would go further to threaten the Órlsá that if his prayers
were not granted, the goat would not be given to the
Órlsá. Funny enough, whenever he received anything
he prayed for, he would just go again with rope on his
neck to deceive the Órlsá by bleating and lying that he
had killed the goat.
38
oneself and the neighbours, one's prayer can not be
acceptable let alone being dishonest to the
Messenger/Intermediary who will be sent to
Olódúmarê. Without being faithful, the Órlsá will not
listen to one's prayer let alone taking the request to the
proper destination. This is the reason that Órúnmllá
emphasizes the need to be straight forward in several
Ifá verses. Though many people see it as repetition, it is
clear that, it is for the importance he attaches to it, that
Órúnmilá always says:
Sófitó
Sódodo
Enifióbá sófitó
Nilmolêhgbê.
Be faithful
Be righteous
It is he who is faithful
That will be favoured by Imolê
39
sexual intercourse, if there is no course for emergency,
the necessary thing is bathing or washing hands, legs,
face and putting on clean or holy cloth. It is after that that
one becomes holy according to them. And they support
their belief with this verse of Ótúrúpónfún:
40
A wá ráwo lóríti
Afilki
Ëlá sowó dêêrê gbobïje
41
Ё1ӓ, stretch your hands to accept kola nut
2.5 ABSTINENCE
ABSTINENCE ON EATING
Haa!
With the mouth that has not tasted palm oil!
With the mouth that has not tasted pepper!
With the mouth that has not tasted salt!
43
More over, according to the school, if it is annual prayer, for
the preceding seven days or more, one may be taking
Ate (white food or food devoid of salt, pepper and palm
oil). We may even be taking fruits. Though this is not
compulsory for everybody, it should be borne in mind
that Obátálá devotees may follow that rule whenever
Obátálá's festival is approaching.
Adadëódaa
Or
44
Adadêyóojë Id oun ti mo so r'i bêe
2.6 FAITH
45
Ifa revelation to Iwbfiobere
When he was going into the forest to hang himself
PERSEVERANCE
When you are requesting for something from Olódumarê,
what you need is to be firm and to persevere. In Ósétúúrá, Ifá
says:
Eire mi o ja
Eire mid mú
Ma tenu bole
Ma maa kê tantantan
46
Eripêsê
Ere pese
A difafún Orúnmila
Lqjq fi baba h lo ra Ojiyan lerú
Ebo ni wón ríi ó se
Ogbebqórúbo
Bó Ьӓ pe fifi a máa sanni
Igbeyin ní dïin s'i
A difáfún Orúnmila
Lqjó й Ӧ/iyan erú re h sqgbqgbq ӓгйп
To h nara кӓкӓ alaile dide
Ebo ni wón ni kó se
Ogbebo b rúbo
Ӧ/iyán / Erú n ni!
Okúó tan more!
Bérúbákú
O gbele kó o gberú sin
Eripese
Ere pese
Cast Ifӓ for Órúnmila
When going to buy Ófiyan as a servant
He was advised to make ebo
He complied
After a long period of perseverance, life becomes pleasant
It is eventually that matters become happy
Ifa revelation to ӦгйптПӓ
When Ófiyan his servant was sick
When he was unable to stand
He was advised to make ebo
He complied
bfiyan! The said servant!
He is dead and all is lost!
47
If the servant is dead
Dig the grave and burry him.
48
sacrifice, but as she carried the sacrifice to its
destination, she made a statement that she did not
believe that she could be pregnant through that ebo
which was made of solid pap (corn meal) and palm oil.
Whenever she was given Ifá medicine, before taking it,
she would say that she did not believe that that
charcoal-like and or chalk-like powder could make her
pregnant. And her prayer was not answered.
AwolÓtCiá
А\л/о1ӦЬӓгӓ
Kékeréhsêlé ló f) seyê méji o
ÓtCiáisatrueAwo
ӦЬӓгӓ is a competent Awo
It was Kékeréhsêlé who had been doubting.
49
condition, environment or the purpose of the prayer.
One can pray while one is not before Órlsá symbol(s) for
the Órlsá are ever present once invoked. However,
when one wants to pray where the Órlsá symbol is
present, the Órlsá concerned may dictate one's
position; if the condition or environment permits or is
conducive, one kneels down, stands, sits, crouches or
even lies down. Órisá are sent to Olódúmarê in
crouching, standing, kneeling or sitting position as
shown by the table below:
STANDING CROUCHING KNEELING SITTING
Ogiin Ohatflla Огипт|1я Ori
Esu Oro Osun
Osun Sango Egungun
Osoosi Odu
Ija Oya
Kori Oke
Asewele Aje (Owo)
Ona Edan
Aase Olokun
Bi mo dúró fi mo wúre
Iremikó séïgbá
Bi mo bêrê fi mo wúre
Iremikó sëigbá
Bi mo kúnlê fi mo wúre
Ire mi кӧ sáïgbá
50
Bi mo jókdó fi mo wúre
Iremikd sËigbá
Bi mo diihule fi mo wúre
Iremikd saigba
51
Prayer in a crouching position
52
An Órisa Priestess praying along the road
53
Béênikó gbêtútú
Áfikïebóragilë
Kiemáa bekin
Olakerike sake
Ӧкап gbahdi д ro
Cast If a for Olákúnmilójú
A man from a city on the hill
Cast Ifӓ for Olakúnmilójú
A woman from the city on the hill
The day they offendedIkin
Tell A lárá that I have offended Ikin
TellAjero that I have offended Ikin
Tell Órangún ofthe city oflla that I have offended Ikin
The matter does not demand sacrifice
Neither does it demand rituals
But to strip yourselves naked
And make your supplications before Ikin
CONCENTRATION
54
face where it is supposed to in order to prevent crash.
One's mind should not be divided during prayer.
Whenever we are praying, we should not think of
something else. This is because different thought leads
to different utterance(s) or slip of the tongue. Even if
some issues are bothering one, those matters should
be forgotten at that particular moment.
55
CHAPTERTHREE
PRAYER STEPS
3.1 REVERENCE
In a verse, Ifásays:
56
human beings are fallible. Once we call upon them; give
reverence to them, give them diiie honour, let them
realize that they know more than we know and tell them
to correct any abnormality for us, they will surely do so.
An example of this can be found in odu Ifá
Ótúrúpónmeji. And during our prayer while observing
reverence or paying homage, we can even quote the
verse, which goes thus:
57
Áatan gêgêrê
A difú fún Oyêpolú
Omoïsdrd rílfê
Baba rê fi éilê kú léhjeléfije
Oyêpolú кӧ mo didá owó
КӧтоӧЩ alê
Кӧ mo dkara ebo ríi tíiha
Кӧ bá won dÓtú Ifê sodún fi
Atófítófi pélêbo h sebo
Won wá kó ohun ord sf/'/ê
Óbúpúrúsêkún
Won ríi ofi baba re ó máa гӓп o se
Ó ríi bómini won kókó ta éilê
Ӧип kó md
Isdrd órunl
Ewábánitóróýfise
Isórdórun...
58
Ótitá gëgêrê is the visiting Awo
Melon pod, being burnt by fire does not give
lamentation sound
When sparrow makes its nest
It makes it face neither horizontal nor vertical
It does not touch water (It is not made beside a river)
It does not touch the roof totally
It does not expose it to the sky
It does not have foundation on the ground
It looks at Olódúmarë in the face
It looks at earthly beings in the mouth
High refuse dumping ground
Cast Ifé for Oyêpolú
The child of a chief priest oflfê
His father died when he was a small kid
Oyêpolú did not know how to cast Ifá
Neither did he know how to fingerprint odCi Ifá
Nor did he know how to perform rituals
He had never followed his father to witness any
festival at Ifë
Let alone making rituals
They then put down ritual items before him
He started crying
They said his father's spirit would aid him
He said, "If water is to be poured down first,
I do not know
The past priests!
Come and correct this ritual forme
The past priests..."
59
case of any error or abnormality.
60
OlóbónhCinbonhún ló wonúlkdkó ódú
Ó fowó méjêêjl dá gbêduïdi
Ӧ dúri gbémúraja gbámuraja
A difá fún Ojúkórómlfó omo Olófin
Ó f) sebo rê ríiïkókó
Ó f) sebo rê ríiïbábá
Кӧ júb& ВӓЬӓ
Кӧ júbá Yêyé
Kójúbá Olúwo
Кӧ júbá 0]йдЬӧпӓ
Kójúbályúríifá...
61
7ЬӓЬӓЬӓ
7 Ьӓ yêyê
7Ьӓ Olúwo
7Ьӓ 0}йдЬӧпӓ
Ibályáríifá
7 Ьӓ Páiïpú
fbáAdáso-mó-múró
Olówó дЬӓ ӓ láyé
Ebora дЬӓ á lórun
Iwérénjêje - Párákún Obáiïsá
Ayáfibimo dá se
Kóró má sËïgbá
Baba bú miseé
Asefin ӓведЬӓ
lyábá miseê
Asefin ӓэедЬӓ
Ofi bá miseé
Asefin ásegbé
Ikinbá miseê
Asefin ásegbé
Reverence to my father
Reverence to my mother
Reverence to my Olúwo
Reverence to my 0]идЬӧпӓ
Reverence to mýlyáríifá
Reverence to Páiïpá-
Reverence to one who has cloth but lived naked
Lord! Accept it on Earth
Deity! Accept it in Heaven
Iwérénjéje - trailing shrub of the Arch-Deity
Unless I do without reverence
My rituals will never be unacceptable
Aid me in accomplishing it my father
62
Meticulous aid that brings effectiveness and
acceptability
Aid me in accomplishing it my mother
Meticulous aid that brings effectiveness and
acceptability
Aid me in accomplishing it my Ofi
Meticulous aid that brings effectiveness and
acceptability
Aid me in accomplishing it my I kin
Meticulous aid that brings effectiveness and
acceptability
3.2 INVOCATION
"AkisalêH!"
63
After saying it three times, one will start the exercise
again with the saying:
"Efigbúré!!!"
"llêmopê!!!"
"ӦгӧторёН!"
" Mopê!"
"SMgómopê!"
"ËlárówáH!"
64
"Ё1ӓ, descend down here!!!"
"Obétálárówá!!!"
3.3 LIBATION
Kátaéilê
Кӓ tá sénu
Кӓ тӓ jé tilê рд ju tenu
AdifáfÓmi
Ti'isêgbórílre
Kinlahtaéilêkú tó wúre?
Omi la f) ta £ilê ká tó wúre
65
the ground if the environment permits. Little particle of
food can also be dropped.
66
J
confusing or difficult, "we would be content to leave the
past alone, stay within our secure spirituality and
proceed with our future" (Wolé Sóyínká, 1991:20). With
this, we should believe that praising father/mother with
the attributes of the children is an honour to the
father/mother for it makes him/her happy and feel proud
of the children. It is to show that the followers have done
great things that earned them place/recognition within
the praises/eulogies of who they followed.
"Omooróiná..."
67
of "wealth" and distributor of "blessings".
ORI
OrlApéré
AtêtêgbenijuÓrlsá
Orl lokún Ofi nide
Orl ti seni tá á á dádé owó
Orl ti seni tá á á têpállêkê
Kó sÓrlsá ti dáni gbê léyin Oil eni
Enitógbón
Orlrêlónikógbón
Enifikógbón
Orlrê lórílkógó
Orílótldágbêláámú
Tó fi dá bii pé kó le roko tégbé rê
Iká kóféká rerú kásó
Orleniríiyoni
Atárl laláyánmó
Orlenirfipé kó yeni
Orl pêlé
Atêtêiïiran...
OrlÁpéré
He who is faster than Órlsá in aiding one
Orl is the jewelry
Orl that blesses one with crown of wealth
Orl that blesses one with beaded walking stick
No Órlsá blesses one without the consent of one's
Orl '
He who is wise
Is made wise by his Orl
68
He who is not wise
Is made foolish by his Orl
It is a farmer's orl that is harassing him
That it appears as if he cannot work as hard as his
colleagues
The wicked do not like us to relieve our burdensome
loads
It is one's Orl that delievers one
A man's Orl is his destiny ordainer
It is man's Orl that decrees success for him
Orl, I hail you
You who always remembers one...
:
& •
OBÁTÁLÁ
Oba tapa tapa tí h gbóde Iránjé
Artire rïiwá
Atfïwá rfire
Okoabuké
Okparp
OkoArárá borlpêté
ÓrópkoAfin
Afíojógbogbo tóbi
Ótóbi kóseégbé
Báhtábantarfinúálá
Obaáláfunfungbóó
Ósúnnlnúálá
Ójlrílnúálá
Ótinú áládlde
BabartláokpYemóó
Olá-se-é-wó
Arúgbó ilé Ifón
A-fú n-Ní rfi-g bá-f ú n-Al rti
Ó-so-enlkán-digba-eni
69
Alágbêdeórun
Morlmorl tó h morl omo tuntun
Órlsá tó h se ojú tó h se imú
Órlsá-rtláalámó rere
ÓrlsáhláAlámólwá
ÓrlsáhláAlámóamópln
Alábááláse
Órlságblngbin rïikin
70
mould portion
He who has power of making things happen
A very wealthy Órlsá
ÓGÚN
Lákáayé
Oríilé owó
Olóná olá
Orïilé kángunkángun óde órun
Ógun ortijá oóle
Ejemu olúwonran
Adl glrlglrl rebiljá
Osln Imolê
Ógún Olúláná
Enitólánáató wáyé...
Lákáayé
The owner of the house of money
The owner of the way of riches
The owner of the innumerable houses in Heaven
Ógún, the belligrant one, you are not cruel
The Ejemu of Iwonran town
He, who smartly armed with weapons, goes to the
fight
King among the Imolê
Ógun, the path creator
He who cleared path through which we came to
Earth...
ÓRÁNFË/SÁNGÓ
Óránfêorfiléiná
Sángóonibonórun
Olúbámbi arlgba ota ségun
Afirï wówó ójó sétê olótê
71
Aárá wáá
Aárá wóó
Aárá wáwáhwówó
Sángiri
Lágiri
Ólágiri kákáká figba edún Ьӧ
Ako ológbo ti wewu ododó
A j i feje agbo bójú
Aránmológun bómo lo
Ajágbe másebi kó tó pasebi
Olóógúnlklyá
Olóógúnlláyá
Oríigbêtugbêtu
Eégúntóhyonálénu
Sángóolówó eyo
Ekúnoko Oya
Áará bowó íja lálá
Iná gori ilé fejú
Ikú tii pani teni kan kii ké
Afosé yoni lójú
Afedún yofun
Afêéfm seni ni pelé
Afiná fohun bi óo soro
72
He who splits wall
He who splits wall and sends in two hundred stones
The male cat that wears red cloth
He who uses ram's blood to wash his face early in the
morning
He who sends one to the war without leaving the person
alone
He who shouts at the bad person before killing him
The owner qf the charm that makes one
extraordinarily courageous
The owner of the charm that imposes fear on people
The owner of the charm that is used to control people
The masquerader that spits fire
Sángó, the owner of cowries
Leopard, the husband of Oya
The thunder with long hands of fight
The fire that spread on the roof
The death that kills one where nobody dares to weep
He who uses his axe to remove eyes
He who uses his stone to remove intestine
He who greets people with flame
He who speaks with fire
OYA
Órtíríi
Oríïlosïn
Oyaolómúoyin
Oya tó m ó l ó l ó b l e p o
Agbónájanyin
Oblnrintó rorójokolo
Ará ilé irá
Oyaatlínálápó
Oya a-rlná bora bi aso
Oyatiljóbliná
Oya,aláselór1aféfé
73
Oya, aláse lórl eji
Asoblnrin-sójê
Ásobïnrin-ru-êkú
Aféfé búburú ti fé lumo asebi
Êfúúfú árá tll dojúlká délê
Órlsá tá ӧ rl ta rt bêêrê
Órlsá tó toil pmo rê dómú sí
Tá a bá wóya tá ó bá róya
Ká wóyadésó osún
Nibi tí gbé h fó búke si ara
Tá a bá wóya tá ó bá róya
Ká wóya désó obl
Nlbi tí gbé rt dá kerewú si enu
Tá a bá wóya tá ӧ bá róya
Ká wóya désó bátá
Nlbifigbéhjóelékóto
Afinjú aya ti bóko re rode
Oya n lo niwájú
Sangó n bo léyin
Orlsa ti fategun sádá
Abégi nlá lule lóna oko
Akoni oblrin ti bóko béwú lójó Ijá
OrTiril
Owner of the place of worship
Oya, the one with honey-breast
Oya, she who is light complexioned like palm oil
The one that is very hot
The woman that is fiercer than her husband
An inhabitant of the city of Irá
Oya, the one who has fire in her pocket
Oya, the one who has fire to cover herself like cloth
Oya, that blows like fire
74
Oya, the one who has control over wind
Oya, the one who has power over rain
One who is a woman but an Ójê
One who is a woman but wears masquerade's
costume
The bad wind that befalls the evil doer
The powerful wind that destroys the wicked
The Órlsá who people ask for always
The Órïsá, who, for her children, possesses large
breasts
When we are searching for Oya
Let's visit the cam-wood's shop
Where she beautifies herself with camwood
When we are searching for Oya
Let's visit the kola nuts' shop
Where she breaks kola nuts into her mouth
When we are searching for Oya
Let's visit the bátá drum ground
Where she dances to elékóto beats
Neat wife who accompanies the husband to parties
Oya is going in front
Sángó is following from the back
The Órlsa who uses air as a cutlass
She who fells big tree on the way to the farm
Brave woman who helps the husband remove cloth
during fighting
ÓSUN
Ósunóyééyéénimó
Awedekó tó wemo
Yêyémiolówóaró
Yêyémielésê osún
Yêyé mi ajimó roro
75
Yêyé mi ablmo má yánkú
Yêyé mi alágbo áwóyê
Elétigbáróyé
Ógbágbá ti gbomo rê lójóljá
Aii báni gbó rtipa tomo...
ÓRUNMILÁ
Órúnmilá Bara Agbonnlrêgún
Olójáláárin Ebora
Aráyé rórun
Elérlíïpín
Ajéjuoógún
Atórlenitiósuhánse
Ódúdú fi du orillémêrê kó má baá fó
Atóóbá jayé má jayá lolo...
ODD
Odúológbóóójé
Sásá mójú ekún rewá
Ekún tli dá kólokólo yíra ká
Óró, aya Bara mi
Ebpratílgbemo
Onlbó til bohun ti kli tú
Ipákólofiijêjê
Iwájúlofiijêgbln
A-ko-epomáje
A-ko-ata máje
A-ko-ádimáfenubá
Yêyé ajórl lóbê
Yêyé tá ӓ á bá mulê lálkú
Yêyé tá ӓ á bá mulê ire gbogbo
Oblrintójuoblrinlo
Yêyé til fomú olá bpmo lénu
Ohun ti ko tóná lójú ogberi
Ohun ti ko téro lójú omúgo
Ináorltójówontójunágidi lo
Otónáojuná
Otéróojêró
Odúgblgbêniogbêml
Onibó! ^
v
|yá,májáyéóler1cTnmi
77
One-who-allows-secret-never-to-leak-out
It is through the back head that you drink blood
It is through the face that you eat snail
One who rejects palm oil and does not take it
One who abhors pepper and eats it not
One who rejects palm kernel oil and never tastes it
She who uses shea butter to prepare soup
Mother, with whom one enters into covenant so that
one will notdie
Mother, with whom one enters into covenant for all
good things
The woman that is supreme among other women
The mother that puts breast of wealth in her child's
mouth
You are not up to a louse before an unbeliever
You are not up to an egg of the louse before a fool
You louse, the fire on head that burns them more
than the real fire
You are up to a louse and much more
You are up to an egg of the louse and much more
Odd, it is your blessings you should shower me with
She-who-covers-up-things
Mother, never allow people to know my life secret
EDUN
Êjlré
Óflyákí
Elésáokún
Winniwlnni lójú orogún
Êjiwórólójúlyá rê
Ókan ni mo ró pé n óó bï
Êjilówolétómi
Bú mi kí n bá p relé
Yin rrfi kí n padá léyin re
Ó-dé-kílé-kún
78
Adódêdêterúterú
Owoléalákisá
Osoódoríigbaaso
Two together
You, who people branch to greet on sighting
You, who pessess valuable beads
You, who the rival wife sees as too insignificantly
small
You, whose mother sees as two complete children
It is one I thought I would bear
Two entered my house
Abuse me so that I follow you home with trouble
Admire me so that I let you alone
You, who enter home to populate it
You, who enter home with valuable luggages
You enter the house of the one who wears rag
You make him owner of many cloths
ÏYAMI
Iyami Osorongá
Olókiki oru
Eye abapá we
Eye abese we
Eye abifin asa lése
Atapá jori
Atedo jokan
Atlfun je órónro
Afaifúnni lácTie sin gberan lówó eni
Afinjú eye ti 1 je láarin óru
Afojú ba okété soyln sese
Aké Karaá!
Aké кӧгӧо!
79
Eye asude sulêkê
Iyá nlá
Iyá agba
Ogogo niyeé
Ogogo rumorumo
Aforí orulé se ona
Osoronga my mothers
The popular ones at night
The birds with moderate wings
The birds with moderate legs
The birds with majestic gait
You who eat the head through the arm
You who eat the heart through the liver
You who eat the bile through the intestine
You who demand for an animal where you did not
give a fowl
The scrupulous bird that go out at night
You who become happy at the sight of big rat
You who shout karaá!
You who shout koroo!
The birds that defecate both brass and beads
The great mothers
The elderly mothers
You with valuable feathers
The ones with multiplying honour
You whose route is on the roof
AJÉ
Ajé olókun
Ógúgú lúso
Oniso bddji
Asêwe dagba
80
Eni ti terú tomo n fojoojúmó wá kiri
Lábomo ti i bori aye
Ajiki
Ajiyin
Ajipe
Eni ámúnsokun
Eni amúsede
Eni ámú sológmniginni aso oba ti koná yanranyanran
Ágba Orisa
EGBÉ
Egbé ogá ogo
Alábénú ӓ n sá si
Atélésin telé
Apo jojo bi êrúpe
Borokinin orun ti êé jé tayé ó té
81
You under whose umbrella one seeks solace
You who the most reach people even follow
You who is as plenty as the sand
The comrades in heaven who prevent disgrace for the
ones on earth
EGÚNGÚN
Ará orun km in kin in
Ábalá
Arágo gbále
On! bebe aso
Tigbale se
Tigboro sé
Ara re á jópo aso
Egúngún tó tigboro sé
Ara re á jópo omoláganran
Egúngún tl ó láso ki i rode
Egúngún aláso lEgúngún êmi
82
ED AN
lyámiAbênl
Órótilgbénú llécTi fohún
AlábénúáásáSí
Ikú ayé!
Ajibólá, ójeegun ósïká
Láaríi,0jeegunêké
Poóyêfil mújêódálê
Enifiááluágbákí
Abomo-ón рӧ bl êrúpê
lye omo abójá gbóórógbooro
Abiamo ti daso bomo lójó otútú
Héêpá! Imolê!
Kó kú kójómo réókú
Kó r ú n k ó j ó m o r ê ó r ú n
Órófilfóru ógánjórln
Agbani lówó oguri oso
Agbarii lówó ogun eleye
Agbarii lówó ogun ayé gbogbo
My mother, Abêríi
The spirit that talks from llécfi
The one under whose umbrella people seek
protection
The death on Earth!
Ajibólá, the divinity who chews the bone of the
wicked
Láarïi, the divinity who chews the bone of the
dishonest
Poóyê, the one who sucks the blood of the traitor
The one for whom we beat ágbá drum
One, whose children are as plenty as sand
The mother with a very long sash
The mother that covers her child with cloth in the
83
colds
Your majesty! Deity!
She neither dies nor allows her child to die
She neither falls sick nor allows her child to fall sick
The spirit that walks around in the night
She who rescues one from the evil hands of the bad
wizards
She who rescues one from the evil hands of the bad
witches
ÉSÚ
Ésúláálú
Aréyinjú légun lo
Bákeré ódádá
Ëgbêléyinelébo
Ërïirïi léyin eni ó kóró Ódúmárê
Bákeré ӧ lórúnkún ejó;
Ësú Ódárá ó lórl a gbérú lé;
Afi sóhsó abe
Êsú Bêlêkéókú Igbónná
Bákeréolówó eyo
Êsú tii sowó
Êsútiisomo
Ayigbln!
Oba Ebora nllé Kétu
Asánná
Ayêná
Óglrlglrl htónáse
Órlsá tii ponmo rêlúllájé
Órlsá til ponmo rêlúilóró
Ësú ríii kóre wálé
Elégbára rtil gbébo rókun
Elégbára nil gbébo rósá84
Elégbára ríil kó gbogbo ibi rókun rósá
Onibodê ti dêná ibi
85
3.5 IFÁ VERSES FOR THE CHOSEN ÓRÏSÁ
1. EGÚNGÚN (Óbárábogbê)
Wórówóró gbáhteetê
Adífáfún Órúnmllá
Yóó ni aso kan
Yóó sl fi fún Eégún
Wórówóró gbáfiteetê
Egúngún h gbeni
Wórówóró gbáhteetê
Cast Ifá for Órúnmllá
He would have one cloth
He would give it to Egúngún
Wórówóró gbáhteetê
Egúngún surely blesses people.
2. OBÁTÁLÁ (Ówónrinótúrá)
Gbágánrán mójú
A cfifá fún Abárïikósl
Tó rt re ile kétu
ï y á ӧ bi mi mié Ifón
Baba ӧ bi mi ríi Êjigbó кӧго
Aánú Órlsá ló se rni
Ni kó jé Ki n mu emu
Ó fún ruru lówu
Ó kê riri lÉjigbó
Ifón réré ni mo ti wá o
86
Óná Êjlgbó ni mo rln
Olúayé e yá wá o
E wá wóró alápá kan
Olúayé e yá wá o
E wá wóró elésê kan o
Olúayé e yá wá o
E wá wóró tó rt rïnru
Qba-rtlá laláse
Órlsá-rtlá laláse
Atátákoróko
Oba-rtlá laláse
Taa la óó máa sln?
Órlsá la ó0 máa sln bójúmó bá mó
Taa !a óó máa sln?
Órlsá la óó máa sïn bórún bá pé
Taa la óó máa sln?
Órlsá la ó0 máa sln bódún bá dé.
Gbágánránmójú
Cast Ifá for Abánlkósl
Who was going to the land of Kétu
Mother did not give birth to me at Ifón
Father did not give birth to me at ÊJigbó кӧго
It is because of my sympathy for Órlsá
That I have decided not to drink palmwine
He is white at 0 w u
He is bright at Ëjlgbó
It is from far Ifón city I come
I passed through Êjlgbó
You earthly kings should come
And see the spirit with one hand
You earthly kings should come
And see the spirit with one leg
87
You earthly kings should come
And seethe Spirit that walks in the night
Oba-hlá owns the authority
Órlsá-hlá owns the authority
Atátákorlko
Oba-rllá owns the authority
Who shall we serve?
It is Órlsá we shall serve every morning
Who shall we serve?
It is Órlsá we shall serve every week (5th day)
Who shall we serve?
It is Órlsá we shall serve every year.
3. ORI (Ókánránósá)
Ókán sááá
Babaláwo Ejó ló dífá fún Ejó
Bi кӧ bá sl ori
ftse lá bá mú Ejó digi
Orl eni rïi báni ségun.
Ókán sááá
Babaláwo of the Snake cast Ifa for the Snake
If not because of Oil (head)
We would use snake as rope to bound sticks
It is one's Orl (head) that conquers for one.
4. ÓRÚNIVÍILÁ (Ogbêgúndá)
Bi Egúngún tfi bá h se wón
Ki won ó móbl won ó mú bo Egúngún
BI Órlsá ni bá h se wón
KI won ó móbl won ó mú bo Órlsá
BI êrïiyán ni bá h se wón
Ki won ó yára múldóbálê gbooro
88
A dífá fún Têmitóógbó
Êyi ti somo blbi inú Ágbonnlrêgún
Têmi tó ó gbó
Ifá bá mi gbó têmi
Taráyé gbogbo 1ӧ ó gbó.
5 ÉSÚ (Óyêkúbátúrúpón)
Orl esinsinótfiná
Afi-lhln-ln
Afi-óún-ún
Irú esinógbéblkan
Adlfáfún Bêlêké
Ókúlgbónná
Omoolówó eyo
Êsú kóre wá
Elégbára kóbi lo
Bêlêké darl огӧ sáwo nllé
89
Cast Ifá for Bêlêké
Dead man in the city of Igbónná
The owner of cowries
Êsú, bring blessings
Elégbára, chase away evils
Bêlêké, usher wealth to Awo at home.
6. EDAN (Ógúndáméji)
Ӧ1ӧ1ӧ awo Edan
A dífá fún Edan
A K í l gbókú Edan
Уӧӧгӧ ledan má rt se
7 ÓSUN (Ódiméjl)
Slyln keke$lyin keke
Tiafinjú bájl
A slyln keke sóko
Obúnji rïi kútúkútú yohfá
Iséápónólórl
Tiabiamolósandiê
Adlfá fún Orfijúmú Nákl
Omo aródóode gúnyán je
Óhsunkúnálríire
Wón rfi yóó nlre lópólopó
Ósunnikómáa bp
Ó n i á s é t ó bábini
lye wa Ótóró Êfón
90
Ósun Êwúji ni won bo rfibê
Tóbáblni.
8. SÁNGÓ (Ótúrúpónrosún)
ïjan n titi
Ijannfi
AdifáfúnOlpmo
Agbélénawóolá
Taa ni h perl re?
Tóó!
ÊmióperlreAládó
Ijan ntifi
Ijan n fi
Cast Ifá for Olomp
He who stays inside and spread out his hands of
honour
Who is daring you?
91
Never!
I do not dare you Áládó.
Idinkákáêjlká
Ëji wonwon êjl won
Thanks to the shoulders that hold dress on the body
Thanks to good father who gives birth to one
Cast IfáforÓrlsá-Oko
The elder stateman of Iráwó
Greetthe hunter" Hin-in-hin"
"Háá-hín-in-há"
Greetthe hunter"Hin-in-in".
92
Nimodialájé
Sáhkókó dé, awo orl ágbon
fslbá têtêmó
Kinti bÓddmulê
IgbátimobÓddmulê
Ni modioniregbogbo
Sáhkókó dé, awo orl ágbon
fsJbátêtêmó
Kínti bóddmulê
93
Ópójuefónlo
Adifá fún Irin-wónwón, árêmo Ógún
Óójótí Irin-wónwón bá balê
Ni Irin-wónwón h ségun
12. EGBÉ(ÓsáméJi)
Isáhsá méji ríl kira won jéé jêêjé
Adífá fúnEgbéórun
Abúfún Egbé ayé
Bóróklnrf órun kll jé tayé ó té
Bóróklnrfi órun e gbá wá
Ti ayé rt té lo
13. AJÉ(Óyêkúwónrln)
Opón Ifáabojútelú
94
Aásê ojú óde abáyá gbáráhgádá
AdifáfúnÓslnrlíýi
Ëyi tó rt se árêmo Olókun
Ajé lá bá ki
Ajélábáyln
Ká tó Ki Barapetu ówúró
95
Ifá's declaration to one's Mother
Ifá's declaration toone's Father
Ifá's declaration to one's Orl
Ifá's declaration to one's Ikin
He neverfails in supporting one
One's Mother
He neverfails in supporting one
One's Father
He neverfails in supporting one
One's Orl
He neverfails in supporting one
One's Ikin
3.6 THANKSGIVING
Enifiaselóore
Tikódúpé
Bi olósë kóni lêrú lo ni
A difáfún Órúnmïla
Yóo máa soore legbelegbe кӓуё
96
life in the past to the present moment. If one is not
grateful, besides the fact that one may not receive
another thing, those things given to one in the past may
be withdrawn and given to another person who is always
appreciative. This can be corroborated with the fact that
Obátálá withdrew blessings from Nirii and gave it to Alrtl
as seen in odu Ifáldinótúrá. This has become part of
Obátálá's praise today thus:
A-fún-Nirfi
GbáfúnÁïríi...
Mo dúpé
Mo gbore
ËmidúpéÁná
Mo gbore órríirén
I showed gratitude
I received gift
I showed gratitude for Yesterday
I received another gift
Tatétaté lawoltaté
Tójótójó lawoltojó
97
Óýin pïnmïplnmï lawo abé ewé
A cfifá fún dkóókánlêríifinwó Irúnmolê
Won f) lo rêé féAná omo Óiïsá
Won fê e won кд dúpé
Ófïsá gba omo rê padá
Ifitíi lawolfíbi
Ifipón lawoïfipón
Óýin pïnmïplnml lawo abê ewê
A difê fún Órúnmïlá
Tó f) lo rêé féÁná omo Órïsé
Óféeódúpê
ӦfísË кӧ gba omo rê pac/á
Ó tún fún un ríi Ore, ӓЬйгӧӒпӓ
Mo dúpé ooo
Mo gbore
Mo dúpéÁná
Mo gbore drríirán o
3.7 FORGIVENESS
Úrúnmïlálódiêbê
Ifámolódiêrajééje
Ó ríibiÁwóró Ӧдйп bújiríikútúkútu
Bósêbikósê
Kókúnlê
Kómáarawó
Kómáabêbê
Ó ríi Ӧдйп уӧӧ gbó êbê rë
Y60 s7 dá a lóhún ire tó ft toro...
Njé ËbCiré dé
Awo olúgbébê
Bi a bá ráwo rere beni
Ӓ gbébê.
100
request too.
101
Eni t ó t ó rlkin á nlre gbogbo
Ádábásúsú!
ïwo lawo won lóde Ajlrlkin
102
(3) AGAINST DEATH (Óyêkúmêji)
Igbúnwó kannú kó se é kányá
Adlfá fún Baba yekúyekú
Tí won rt pê nl Óyêkú sánpónná
Klnióyekúnúlóriawo?
Êji-Óyê!
Ifá ni óyekú nú lórl awo
103
(5) FOR PROSPERITY (Ódíméjl)
Ódlmúdimú Awo inú igbó
Adífáfún Olófin
Ódú ӧ yí gblrlgblrl janá
Olá mi ó yo sókê ríigbá yTi o
Bilpórl iná bá gbepo je
ï w á rê a si gókê
Óyêkú bátúrúpón
I have received a good revelation
This was Ifa declaration to Órúnmllá
While longing for wife
And always sleeping alone
Come and marry me
Ш104
Two hundred leaves ofokó
Come from a very long distance to marry obi, kolanut
Come and marry me
Two hundred ladies
Come from a very long distance to take brooms
Itelegbóhgbó
Itêlêgbóhgbó
Cast Ifá for Êsúró
The child of the owner ofa raffia-rope-hut
While longing for husband
It is Êsúró that I will marry
The child of the owner of raffia-rope-hut
The one withltele gbóhgbó
The one withïtêlê gbórtgbó
Ш105
OmoÓdí mámápó
(9) VICTORY(Ikáméji)
Tentere
AdífáfúnAkáárá
Tírirogunïlómi
Biágbémilékê?
Tentere
Ká sálgbémilékê
Ojúoróríilékêomi
Tentere
Ká sálgbémilékê
Ó^ibátá ríi lékê odó
Tentere
Ká sálgbémilékê
Tentere
Cast Ifá for Akáárá
While going to the war on the river
Won't it make me victorious?
Tentere
Won't but surely make me victorious
It is Ojúoró that floats over water
Tentere
Won't but surely make me victorious
It is Ósíbátá that floats over river
Ш106
Tentere
Won't but surely make me victorious
Ш107
Bósú bá ié
Gbogbo ayé rïi mosú lókê
Ш108
(13) POSITIVE LEGACY (Irosúnméji)
Itarúkú lawoltarúkú
Itarúkú lawoltarúkú
Itarúkú ta ta ta
Adlfáfúnlgbá
I g b á rúlá
I g b á rúkán
Igbá rúsu táákltaaki
T á a b á wáyéeni
ftseláánígbá
Ш109
The wine is the wine of Ejó
The kolanut is the kolanut of Imórán
Ógún's palm wine is the palm wine of Arájohjo
Cast Ifá for a small boy of Ipápó city
Cast Ifá for an old man of Ipápó city
Ifá, I have case against them
I surely win them
The small boy of Ipápó was never found guilty
Ifá, I have litigation againstthem
I surely win them
Strongheadednessisthatofaxe
Cast Ifá for the people of Iwákú
Strongheadednessisthatof axe
Cast Ifá forthe people of Iwásún
Bothlwákú andlwásún
It is antelope that will regenerate our life
Here comes ójijí, a life generating force
Ifá, come to me and regenerate my life
Ëlá!
Ш110
You are the one who resurrects yesternight corpse
Gbálúko Igún
Gbálúko Igún
Igún's head is glitteringly
More than a hatchet
But it cannot be used to cut tree
Cast Ifá for Êji-lwórl
Who would be the third odd on the Earth
I am in third position among odd and comfortable
Ш111
It is Êji-lwóri that is the third odd on the Earth
I am in third position among odú and comfortable
Stomach can never be so fierce
For navel not to stay comfortably with it
I am in third position among odd and comfortable
It is Êjl-lwórl that is the third odd on the Earth
I am in third position among odd and comfortable
Land can never be so harsh
For roróó leaves not to survive comfortably on it
I am in third position among odd and comfortable
It is Ëjl-lwórl that is the third odd on the Earth
I am in third position among odd and comfortable
Ш112
(18) TO AVERT NEGATIVE SITUATION (Óbáráméji)
Sákótó mojalawa
Adifá fúnÁkúko gógóró
Ti rt lp rêé saroji fún Olófin
Ójó pákúko
IrélcTi redódí
Asúbiawodiásúre
Bilyêóbárá bá paradá
Ádiókánrán
Asúbiawodiásúre
Sákótó Mojalawa
Cast Ifá forAkúko дӧдӧгӧ
While going to make rain fall for Olófin
Rain fell on Akúkp
Its bottom feather turned upside down
All the negative forces on Awo have now become
positive
When Ifá powder of óbárá turns upside down
It becomes ókánrán
All the negative forces on Awo have now become
positive.
Ш113
Is the one that should hear its end
Cast Ifá for Olókánrán
Who would make business with a cowry
And who would gain sixteen million cowries
Followers oftheÓrlsá
Come and meet us in abundant wealth
Ш114
We never cast spell on cow egret
For the cow egret not to paint its feathers with white
Olódúmarê, let me accomplish my mission
We never cast spell on parrot
For the parrot to be unable to put its buttock feathers
inpalmoil
Olódúmarê let me accomplish my mission
Ш115
Crawling across the path
Is the act oflnúnurín
When Kanranjángbón lays its hand on a tree
It climbs it to the top
Ш116
Agbe a lóun ti sebo Êji-koko-lwórl
A r a ó u n s l l e k o ko ko
Ëji-koko-lwórl
Cast Ifá for Agbe
Who is an offspring of Olú-lgbó
Whenever Agbe wakes up
Ш117
Ódïcfi kirimúkirimú the Awo of Orl
Cast Ifá for the Orl
While living in isolation
He was asked to offer sacrifice
He complied
Eyes came
Eyes came to stay with Orl
Bit by bit
My Orl will no longer live in isolation
Ear came
Ear came to stay with Orl
Bit by bit
My Orl will no longer live in isolation
Nose came
Nose came to stay with Orl
Bit by bit
My Orl will no longer live in isolation
Mouth came
Mouth came to stay with Orl
Bit by bit
My Orl will no longer live in isolation
Atátá Kúrákúrá
Bird's beak cannot devour stone
Ш118
Declaration of Ifá to Órúnmllá
While he was amidst hostile witches
Your mouth can never hurt me
Two hundred fishes
Can never withstand wérê leaves
Two hundred fishes
Óbárá rrTiiin
Cast Ifá for Olóyúnúnhbéré
While traveling from place to place
He was advised to offer sacrifice
He complied
All and sundry
Come and meet us in god condition
In such condition we meet followers of Obárïsá
Ш119
JinglncTinrln ni mo уӧ
Moti fi oóyó bokin
It is happily I rejoice
That was Ifá declaration for Órúnmllá
Who had been losing many things on Earth
Órúnmllá heard the prescribed ebo and complied
I shall no more lose anything
It is happily I rejoice
I have sacrificed oóyó to my I kin
Atéwógbire
Cast Ifá for the Black Smith in Irádá city
While going to buy Pincers as a slave
He was asked of its usefulness to him
He said he would be using it to hold metal
Whatever Pincers hold does not get loose
Ifá, do not let blessings get loose from me
Ш120
E jé á relé lo rêé mágbó wá
Ká mú bo Egúngún ilé Baba eni
Adifáfún Orl inú
Abúfúntóde
Orl inújówó
Jówódákun
K ó o m á b a tódejé
Iwá rïikán ló sóro
Orlkórïi burúfiti
Tófi déAlê Ifê
I w á rïikán ló sóro
Ш121
Osókllráyáahunmú
Ajékllráyáahunmu
We know yesterday
Ш122
We know today
We know not tomorrow
Even,next tomorrow, its sibling
Whether it will be unpleasant or not
We do not know
That was Ifá declaration for Órúnmllá
When Ifá would protect his children
Like the vulture in the city of Igemo
Ifá, protect me
It is the leaves with which solid pap is wrapped that
protect it
Ifá, protect me
It is etiponola leaves that protect the soil
Ifá, protect me
Whenever a hen hatches chicks
It protects them with its arms
Ifá, please, protect me
As plenty water protects the sand in the river
Ifá, please, protect me.
Ш123
Anger, the child of Ógún
I do not want you here
Hot temper, the child of Ija
I do not need you here
Atétú, the owner of good character, the child of
Órúnrrïilá
It is you 1 want here
Ш124
Ti won rt gbójú oorun dê
Tó rt gbélé a y é t ú u
lyán êsúrú k l l wodó
Áyá emlná k l l wolo
Ayá pápádipá k l l wo êlúbó
Epo tí a fi din ákárá
Kí i wo ákárá ríinú
Ebo ti a h ru tiïróko
•
Ara kóróbótó ni olúwéré fi san
I p a fí a h pa êêpo osê
Ara ló fi rt san
Pátákí ni ti osê
Osê ó se gbédó
^' A ' . T,
Ose ӧ se gbélo
Kinni Êfiódl fi túmó?
* * S I
A^ínrln oko
Ni Ejlódl fi túmó.
•
Adlrtdl ódi
Adlhdl ӧсП
Cast Ifá for Êflódl
Who was been hypnotised while sleeping
Who was delivering himself on Earth
Êsúrú yam is never pounded in the mortar
Errïiná yam does never surrender easily to
grounding stone
Pápádipá is never used to make yam flour
The palmoil we use to fry beans cake
Does not penetrate into its inner part
The sacrifice we put besideïrókó tree
Is only making olúwéré fat
The removal of Osê tree's bark
Is only making it fatter
^ . . . £ . . . .
Osê is always found principal
Ш125
Osê cannot be carved as mortar
Osê cannot be carved as grounding stone
What does Éjiódí use to scatter the enemies
ASinrln from the bush
Is what Êjiódl used to scatter the enemies
Qmoorillúalúgblnrln
Ш127
М ӧ т ӧ báni kárún lo $г\'\э8
!гв!А
slimnuiO oí noiíBÍ9V9*t étl
The harmattan though tough; n9f|W
The harmattan does not produce thunder
-ru ... . I I > tli.ilVӧ S9ГТ100 913H
The mist does not produce
n\bfV lightning
2Г /6srf BlitiwenO
The male bush fowh- t-1 - • <-> j
í o 9 f 1 i o w A 9 1 B
The female b u s h * ^
г9ГП 0э 919Í
They do not possess combs , J
Cast Ifá for Olófin
Who was stinking like a dead 16w ( ° ** n J
X v , . .f „ .Dniínurijpysbeíit ;iO
Anase, his wife vya^syffering from illness
Ókánbi, his child was suffering from spripus disuse
4
Let the one that needs black takes Ыаск (
Barapetu!
Carry away all diseases for us
Let the one that needs red takes red
Barapetu\\• é m n п e A 0 ) ЗВАЗВЮ Т8И1АОА Щ
Carry away all diseases for us
Let the one that needs light blue tak$s light blue
Barapetu!
Carry away all diseases № ? m B i 6 m D > , m M
óisqêpM
óisqêodA
37. AGAINSTELÉNM(DEVIL)(Ejiogbe) ónoW
Akógilápáfirare sokíin digi n ^ « пГГӧЮ ntft éïíbA
Adifá fun Eléninl W Í M Í Í ^ ^ é i вув фгвпӒ
Adífá fún Orúnmlla toMorunbowáýê orno ldnê>IÓ
Ebpni wónnikó se
Ó gbébo ó rúbo
Elériiríiayé ol núié>l inëd ómóM
6С и
Elémrii orun 1 Я Bde ӧ Гпӧ
^
Кӧ sóhun ti mo ra lówó yin
Elénlniayé ' ' plnúifed т М ф т ф М
Elériirií orun nhnfyê s d B 0 пПпГуё!^
iuteqBisa
?! 128
Ifá ni óó yoda bé won lóri.
гв 9 V 6 Í I 9w 'ísiiw íerlí Ьэцгиг ol эгивэ э т о г г!
"fit! Mewho place fire woods on his shoulder makes himself a
rope ' .(ЗМ:*8еГ)
Ifá divination to Elénini when coming to the Earth
Ifá divination to Orúnmila when coming to the Earth
noííBfteMeadvíMtómÍk^eb^tBrjiiqmi eriT fell si ӧ[&уӒ
m\ sfiepotopHed) orlw епоэглог iol si! moii (e)enil to
You Eléninl on Earth
You Elénim in Heaven
I have not bought anything from you
You Elénini on Earth
ho n e ^ g ^ g g g g ^ heaven
It is lfá that will draw sword and behead you.
bne пӓгвА .óbégÓ кӧ{&уАЪ noiísnidmoo erlt 9is eseiev
ei..
ii. ITEMS FOR PRAYER ге. оир
" •^"^flfibíSnÍ
We do make use of some items, which may be edible or
not during prayer,, though not compulsory unless
ordered by Ifa. And when those items.ace available,
depending on the purpose of prayer and or the Órïsá we
are praying through, we take them one by one and make
use of verse(s) where Ifá talks about each, or just quote
a line from such a verse to buttress the relevance of the
item to the prayer This quotation of iine(s) where such
item(s) feature(s) in Ifá is what is tagged Ofó. It should
be noted that Ofó is just an aspect of Ifá verses.
According to Raji, S.M. (1994) in his bdóïc titled Ofó
Aánú, there are differences between Ofó, Ógêdê,
Áásán and Ayájó. He however agrees that Ofó can
J J, O I
appear in Ayájó while the vice versa is not possible. In
1971, Olábimtán has agreed as seen in Olátúnjí
(1984:139) that Áyájó is in formfm$$#-$f&i№Chave
incantatory interpolations. Olátúnji agreed that "the
0П129
babaláwo are the most versed in incantations, and there
is some cause to suspect that what we have as
incantations per se are extrapolations from ese Ifá"
(1984:145).
1. OMI (WATER)
Omodékllbáomisótê
Ágbálagbá kll bá omi sótá
2. OTl (WINE)
Otí kllti láwújoárlyá
3. OBI(KOLANUT)
ОЫ rïí bi ikú
Ш130
Oblríí biárún
Obi ni bi gbogbo ibi
6. OYIN (HONEY)
Dldúnnioyinhdún
BI pmodé bá r1 oyin a so ákárá nú
7. IYÓ (SALT)
Didúnniiyóhdún
Tomodétágbá kll ko iyó lóbê
Ш131
Salt is always sweet
Neither elderly ones nor the young object to salt in
the soup
riiBsb yews serisuq leril шпв!о>1 si i!
. 98S939b VBWB 89íÍ3Uq ÍBíÍÍ lUHBlO/i Hi 3!
8. IRÊKÉ (SUGAR CANE) Saccharum officinarum
Órlsá lófiadúnfúnlrêké
Ninú gbogbo igi tó rt be lóko,lrêké ló dún jú
(A JO>! ЯЭТТШ) ӧаоӧяо fc
It is Orlsá who adds sweetness to sugar cane
Of all the trees in the farm, sugar cane is the
sweetest
; <ts > »« л ísí , s}...: j t.,v Л
9. ERAN (ANIMAL)
Rán ml rtikú ojó kán
Eran! ЯЗЯЯЗЯ ЯОТАЭША) ЗЯАА IA , G
Rán rrfi rfíkú ojó kán JBBI en J UIE ID I IN E I B S J A
6D ol omicj ГГЯ 91B si A
Die on my behalf when the day comes
Animal!
Die on my behalf when the day comes
Ш132
12. ÁKÁRA (BEANS CAKE)
Ibi fi won ti h rtlre
Akárá!
Orl ié won ó ká rríi mó won
j, .
Where they have good things
Ákárá!
Orl, let me be counted as part of them
Ш133
Frog is sounding "hop hóó hop!"
All evil forces should turn away
15ÏGBIN (SNAIL)
Êróniayélgbln
Ш134
Note: "ko"is removed from "ӧЬйко"and the mid tone
changed to low. It therefore becomes "кӧ" which
means "to refuse". With that, it is made to be relevant
to the prayer point.
The link between the verse quoted or recited and the item is
what produces efficacy. A Frenchman, Pierre Fatumbi verger
noted and affirmed this in his book titled Ewé The Use of
Plants in Yornbá Society (1995:14) where he says:
Ш135
э п о Ш т 9f\ibnBuo/ Ьшдат г
'ӧ# 1е1оИ
rto\rt\N oronsrto
lHBV9\9l 9til дав9гг\
erttol
|HiY3 er
ёуА
D90
Some o/'í/м? items of prayer during a naming ceremony fqQ^q
3.8 PROMISE^ пв l e e i ! ew eiBO Biíxe riiiw si II
Ш136
on is in one's mind or to one's life. But whenever we are
to make promise, we must not allow the love of what we
desire to govern our sense of thinking. We have to
promise what we can afford. It is not compulsory to
promise buying commodity; it may be what we will not
pay to get. It is not compulsory to promise concrete
thing, it may be abstract. The concrete things include
what we can see and touch like money, cloth, house,
animal, vehicle and so on while abstract things include 4
things that we can neither see nor touch which can only
be perceived by our mind like faith, love, joy, grace, and
soon.
Ш137
CHAPTER FOUR
Akúkútakú
АкйШакй
А difá fún AfQjú
AbúfCm Asópê...
Akúkútakú
Akúkútakú
Cast Ifá forAfW (the blind)
Cast Ifê for Asópê (the one with swollen
scrotum)...
Ш138
ancestor. The blind man was sacrificing the cock, and
was praying. As he wanted to make the cock touch his
head, the animal struggled to escape and its arm's
feather accidentally got into the man's eyes. The pain
was too much for the man to help groaning. Eventually,
he opened his eyes and realized that the eyes could see
again. He then praised Olódúmarê and sacrificed the
cock.
Also, the one with swollen scrotum took the ram to his
father's grave for sacrifice. The ram's legs were tied
together As the ram was about to be slaughtered, it
struggled and stretched its legs out of the rope. A leg hit
the man's swollen scrotum and he screamed in great
pain. As he managed to touch the swollen scrotum, he
found that it has become normal in size. He was grateful
to Olódúmarê and the ram was sacrificed.
Ш139
went for consultation; he would perform the
recommended sacrifice; he would also pray for
prosperity. But, he had never received any blessing.
nisq BÍIT .гэуэ a'nsm eri! oln! log vlislnsbioos isrliss
One day, Alkúlolá called upon his Ifá priests, they
divined for him and told him to sacrifice rat to Ifá. He was
annoyed; he said there was nothing else he had not
sacrificed to Ifá. He said he had no money to buy rat,
and that he could neither buy rat on credit nor go to the
bush to hunt rat. He then carried his Ikin Ifá (Ifá sacred
kernel), 7 into the bush. He put
r it there and said Ifá should
kill it himself if Ifá wanted to eat rat. He returned home.
But to his grave astonishment, on getting to the spot the
following day, he saw a lot of rats around the Ikin Ifá.
Aikúlolá carried his Ikin Ifá and gathered all the rats. On
getting home, he took out of the rats for the sacrifice to
Ifá and sold the rest. It was then certain to him that the
Órisá have power to do anything.
eísibsmmí вщ 1 yi * г эчвтОЬӧЮ ïi isftsm упв п
Always, Aikúlolá did invite Babaláwo for divination. He
normally performed the prescribed sacrifice. His prayer
was yet to be answered despite his efforts and
faithfulness. He lived in absolute poverty. Sadness in
his life grew higher everyday for too long anticipation
saddens the concerned person.
gnnewans ^sist o) sos eb ysm êismúbóíG eemlí íA
One day, Aïkúlolá was seriously angry; he thought over
the fact that Ifá could do wonderful thing like killing rats
but could not do what he had been praying for. He
thought Ifá was only capable of killing and could even
kill him one day. He carried his Ikin Ifá (Ifá sacred kernel)
with the aim of throwing it away in the bush. As he was
going, he heard a bird singing thus:
ӒШ1о1ӓ má dafá пй
Ш140
Jêêje
Owó tó nfémafi Ьӧ
Jêêje
Ire gbogbo tó nfé ma h Ьӧ
Jéêje
Áïkúlolá má dafá nu
Jêêje
Ш141
The axe that is cutting a tree without cease
Has something to derive from the action
Some people will follow the normal steps for their prayer,
and their preparation before prayer will also be normal,
but they will have answer to their prayer delayed. If one
has lost hope, when the prayer is eventually answered,
it will catch one unaware with great happiness. One of
the reasons behind such delay may be to avert imminent
problems. At times, when Olódúmarê realises that the
provision of one's desire will cause one problem or that
something bad will follow the acquisition of the desire,
Olódúmarê in his mercy to protect one will not grant the
request. If the problem might have been averted after
delaying the provision of the need for some time,
Olódúmarê will delay it and provide it at the right time.
Ш142
which nearly or totally takes the owner's life? Is it not
better to have one's prayer yet to be answered than to
receive a blessing that will later lead to sadness? In a
verse fromlkákánrán Ifásays:
A ti se f) fowó rajá
Tó tún f) pani
Was it not better for Esinsin not to get the money to buy
the slave than getting the money with which he bought
the slave that later brought about its demise? Was it not
better if its prayer to see a slave was delayed or not
answered than seing the slave, which led to its death?
Ш143
blessing that brings along problem. In another Ifá verse,
Aáyán (Cockroach) also bought a slave which became
problem for it till today. The last lines of the verse from
odd Ifá Óbáráósé say:
Ш144
character can hinder the progress. In Irosunogúndá, Ifá inter
alia says:
Iwoote
Êmi ӧ te
A difá fólomo Alóri-rere-má-lése-rere
Ifájé ki n lóri rere
Ki n sl lésê rere
Orirereni tiirêre
Ese rere lese eyelé
You are not initiated
I am not initiated
Ifá revelation to the person-who-has-good-head-but-bad-
Ш145
legs
Ifá, let me have good head
Let me have good legs as well
The tortue is with good head
The legs of the pigeons are good ones as well
When the legs are not in conspiracy with the inner head
against a person or when his inner head (character) is
positively influencing the legs he\she will always walk timely
to places especially when fortunes are available there. A
verse form Odiméji is apt here. It says:
Mo dé rere
Mo fin rere
Mo mo Inn asiko fin lése
Wón sese kóhun oro sile ni mo wolé dé
A dífá fún Áj oj I godogbo
Ti n sawo lo sódelbini
Ta ni óo bá wa túnle yii se?
Ajdjlgoddgbó!
N ni óó bá wa túnle yii se
I arrived in time
I walked-in in time
I made a timely arrival
They just put down valuable things when I arrived
Ifa revelation to Ájójl, the stranger
Who was going to the city oflbirii
Who will redeem this land for us?
Ájójl godogbo, the stranger!
Is the one who will redeem this land for us
B.
IYÁMIÁJÉ
b.
A-bólóhun-pinhun-lógboogba
She-who-shares-things-equally-with-the-owner
c.
A-íaifúnni-ládiye-sln-gberan-lówó-eni
She-who-demands-for-a-goat-where-she-never-gave-
them-a-fowl
d.
A-pani-má-waágún
She-who-kills-a-person-without-interest-in-his/her-
property
All the above eulogies show the Iyami Ájé as an energy that
can impede one's prayer. However, most of the eulogies of the
Iyami Aje show the good works and therefore portray the
force good.
Ш147
C. ELÉNINI (DEVIL)
Ш148
Elénini padá léyin mi
D. ÊGÚN (CURSE/SPELL)
Ш149
A person who needs a house which he wants to construct by
himself, i.e. he does not want to buy a house, has to possess a
portion of land first. In Ogbeirete, Ifá says:
v. HUMAN DESTINY
Akúnlë, ay an êdá
A dáyé tán, ojú f) yúnni
Ш150
Eda д se tuny an
Aflbaatayêwa
A difafun won nilsahsabe
Nijq ojú ire h pqn won
Esode Kin-in-in gbayii o
HaaHin-inHaa
Esode Kin-in-in
Кӧ кап Едйпдйп
Ш151
KókanÓiïsá
Abániwáyê eni 1ӧгӧ кӓп
Bi a Ьӓ gungi, fi a déréwé
Bi a bá déréwé tán, ӓ t\ Ь71ӓ fún ип ni
Adifáfún ӦгйптИӓ
Tó se Elê fill pin wáyé...
Ohun e fi e bófi so
Ш152
Ofiniebá so
Кдкап Ifá
Ёӓӓ eni 1ӧгӧ кӓп
Eléiïïlpin
Atófifikósuhán se....
Ш153
CHAPTER FIVE
WHEN YOUR PRAYER IS ANSWERED
Enifiaselóore
Tikódúpé
Bi oiósá tó kóni lêrú lo ni...
Ш154
It is very indispensable for you to show gratitude for your
life is worth thanksgiving. Also when you are
appreciative, it will be very easy and not difficult for you
to receive another thing from Olódúmarê. In fact,
Olódúmarê will even be happy to give to you whatever
you ask for and even what will be useful to you, which
you do not request for. People should always show
gratitude for the favour done them in the previous time
to receive another one. To buttress this, a verse of Ifá
ends with a song, which we should always sing thus:
Mo dúpé
Mo gba Ore
ModúpêÁné
Mo gba Ore ӦпИгӓп.
I show gratitude
I receive gift
I show gratitude for Yesterday
I receive another gift.
Ш155
CHAPTER SIX
SPECIAL NOTES
Ш156
morpheme from the item's name will be used as an
imperative verb to make mandatory the intention of the
supplicant or to manipulate the natural energy needed in
order to make things happen the way we want. In the
above prayer for instance:
The meaning that "bi" has here is "to vomit" and Kola nut
is used here for prayer to make one vomit (probably to
vomit poison that one has taken).
Ш157
"eran" which is the common name for all animals will be
used. Here, we shall say:
Eran, tënrríiríikú
Ш158
"ewúré" which means "goat". But except in Ifá,
"ewúré" is seen as a root morpheme which cannot
be broken. Many of the words considered mono-
morphemic in "Yorúbá" grammar are seen bi/multi-
morphemic in lfé/0tisá spirituality; some words that
we consider to be root morphemes in "Yorúbá"
grammar are treated not as such in Ifé. For instance,
in addition to the above examples, people will treat
the word "Isu" (yam) as a root morpheme (mono-
morphemic word) in the grammar, where as, In Ifá, it
is not We can use two examples from Ifá to buttress
the point:
Ш159
necessary for anybody who wants to practise Ifá
Religion irrespective of tribe or race to have knowledge
of the Ifá language (Odúduwá Language), which is
erroneously called "Yorúbá Language".
Eboniwónríióse
Ógbêboórúbo
*Oj6 tó rúbo
*Mo rú têmi
Ш160
answered, and when he made it, spiritually, the present
supplicant has also made his own.
Adifáfún Ogbê...
Ti won ríi kó ríi bêse rê jáfi
Óríiiróniwonftpa...
Ó ríi ӧип ó bése ӧип jéifi
*Ó ríi êmi lúgbájú ó bêse mijúfi...
Ш161
That Irin wónwón conquered
*lfá,let me conquer my enemies
Ш162
It is more rewarding if one can use the real name which
is sacred rather than making use of His attribute(s)
which ought to be used to complement the real name.
This, to some people may look like imposition of Oóduá
language on the people of the World because, as
reported by Chief Adédojá Alúkó "It gladdens the heart
to note that Ifá is no longer a religion of the heathen but
is now practiced by both white, yellow and black in its
pure form and mingled with other religions as in
Santeria".
Ш163
foreign but many African and even Oóduá scholars still
translate Órisá to either God/Goddess or god/goddess.
They translate Sángó to god of thunder, Osun to
goddess of river and so on despite the fact that they
have been warned even since early 1970s by Judith
Gleason, (1971:113), a foreign scholar, who says:
iv. REACTIVATION
B. Reactivation of Tongue
Ш164
Ahuyárê Rïi Wi tirê kó má se
Ш165
medicine will be used to neutralize the power. Most
people believed that the tooth must not be allowed to
stay long but be removed and the tongue neutralized or
rendered powerless after the removal of the tooth. For
rendering powerless or neutralizing such tongue
whether the tooth was removed or not, the service of
Babaláwo (Ifá Priest) is needed because of the rituals
involved.
Ш166
on. Some are to work for a day, seven days, a year and
soon.
Ш167
It is on the very day that fire meets gun powder
that explosion occurs.
Ш168
is chanted either for preventive or curative purposes. Apena
Taiyawo 0gunade(2001 :xiv) advises his readers thus:
(14)Akúko (Cock):
Bi ӓкйко Ьӓ ko, egbé rê a gbe ê lóhún
169
Ӓрӓпкоко koyln má korl odide
Cast Ifá for each of the Irúnmole
While going to receive sword from Ogún
Ogún asked whether it is by fight or play
They said fight
Ogún refused to give the sword to them
Páki laá só
Itápá niterukú móle
Ápankókó koyln má kori odide
Cast Ifá for Órúnmila
While going to receive sword from Ogún
0gún asked whether it is by fight or play
Órúnmila said play
0gún gave the sword to Orúnmila
They asked to know how Órúnmila achieved it
He said among the trees, people like cotton tree
People use game only to play
It is with sweetness people talk of honey
It is cotton that will make my matters attractive to
people
So, they must be giving me fortunes
It is with sweetness we talk of honey
People should talk about me with sweetness
It is for play we use game
Let all the people play with me
Let no one fight with me.
Ш191
v. AKOSE
Olákáyé
Ese kájá
Oglgi legelege ti se iko Olorun
Olákáyé la á pe Ifá
Ese kájá lá á pe Êsu Odára
Óglgi legelege ti se iko Olorun 1ӓ á pe eyin Iyami
Aje
Êsïx Odárá ni n saádún
Ifá ni n se elékúté
Iyami Osoroiiga ni n be 1екй ti n sepo
Won pa won po ó dimule
Won ni eni tó bá mo idi re ni won óó kókún ajé lé
lówó
Êmi lágbájá moidírelónii
E wá kókún ajé lé mi lówó
Áádún ló ni ki oro têmi dún nilé ayé
Put lyerdsún on the Ifá tray. Print Ikáméji on it. Recite the
below Ifá verse. Then, mix the lyerosún with aádun. Eat
the aádun bit by bit:
Ш171
we call Ifá
The one who rules over every market is the one we
call Êsú Ӧӓӓгӓ
The slender shadow, the emissary of the Supreme
Being is the one we call Iyami Aje
Êsu Odára is the one who makes aádún
Ifá is the one who makes elékúté
Iyami Ósoronga is the one who produces palm oil
You made this thing a secrete
You said wealth will be given to only who knows
the secrete
I know the secrete today
Come and give the wealth to me
It is áádún that says my life should be sweet in
this world
Ш172
Eni tó léye méji kó fi okan ké mi
Êmi lomo Olúkénké
Êmi lomo Olúgenge
Êmi lomo Olú fi gbogbo ara ké mi ké mi
Êmi ni Atewógbire omo Ágbonmlrêgún
Eni tó léran méjl kó fi okan ké mi
Êmi lomo Olúkénké
Êmi lomo Olúgenge
Êmi lomo Olú fi gbogbo ara ké mi ké mi
Ëmi ni Atéwógbire omo Ágbonmirêgún
Eni tó nire méji kó fi okan ké mi
Ӧпӓ ki i di mó aládaá
Ki oná ire máse di mó mi
Êjlogbê gbé ire têmi ko mi
Ш173
I am the one who people wholeheartedly give
things to
I am the one who uses his palm to receive blessing,
the child of Ágbonnirêgún
Whoever has two birds should give me one
I am the one who people give things to
I am the one who people pamper
I am the one who people wholeheartedly give
things to
I am the one who uses his palm to receive blessing,
the child of Ágbonnirêgún
Whoever has two animals should give me one
I am the one who people give things to
I am the one who people pamper
I am the one who people wholeheartedly give
things to
I am the one who uses his palm to receive blessing,
the child of Ágbonnirêgún
Whoever has two fortunes should give me one
The path can never be blocked for the person with
cutlass
So, my path/road should be open
Ejiogbe, carry my fortune meet me.
Páki laá só
Itapá niteruku móle
Ápánkókó koyin má korí odide
A difá fun okookán ninú Irúnmolê
Wón n lo rêé gba ida lówó Ogún
Ш174
Ogún ni eré ni tabi íja
Wón ni Ijá ni
Ogún kó fi idá lé won lówó
Páki laá só
Itápá niteruku móle
Ápánkókó koyín má korí odide
A difá fun Orúnmila
Ti n lo rêé gba idá lówó Ogún
Ogún ni eré ni tabi Ija
Orúnmilá nin ere ni
Ogún fi ida lé Orúnmila lówó
Wón ni Orúnmllá o ti se se é
Ó ríí ninú gbogbo igi tó n be lóko
Owú ni wu wón
Eré la n bá omo ayd se
Moránin la n wirán oyin
Owú ló ni ki oro têmi náa wu aráyé
Ki won ó máa fún mi nire
Didúndidún la n soro oyin
Didundidún ni káyé ó máa soro mi
Eré la n bá omo ayo se
Eré ni ki gbogbo ayé máa bá mi se
Ki won máse bá mi já
Páki laá só
Itapá niteruku móle
Ш175
Apankókó koyin má korí odide
Cast Ifá for each of the Irúnmole
While going to receive sword from Ogún
Ogún asked whether it is by fight or play
They said fight
Ogún refused to give the sword to them
Páki laá só.
Itapá niteruku mole
Ápankókó koyin má kori odide
Cast Ifá for Órúnmlla
While going to receive sword from Ogún
Ogún asked whether it is by fight or play
Orúnmllá said play
Ogún gave the sword to Orúnmlla
They asked to know how Orúnmila achieved it
He said among the trees, people like cotton tree
People use game only to play
It is with sweetness people talk of honey
It is cotton that will make my matters attractive to
people
So, they must be giving me fortunes
It is with sweetness we talk of honey
People should talk about me with sweetness
It is for play we use game
Let all the people play with me
Let no one fight with me.
Ш176
akóse under this category include but not limited
to the ones for headache, cough and stomach
upset.
Ш177
GLOSSARY
Áádun: parched corn ground and mixed with palm oil
Aákáárá: Broken piece of calabash
Aáyán: Cocroach
Ááyán: A type of tree
Adániwáyé: The creator
Afêrêbójó: A type of animal
Agó: Striped rat
Agbá: Atype of drum that is used in llécTi, the temple
of Ógbóni or shrine of Edan.
Ajáté: He who eats soup that lacks salt, pepper,
palm oil and all other ingredients.
Ajóji: Stranger
Akê: A bush rope for tying rafters together
Akisalê: A heavenly Divinity
Amóká: One who is known everywhere
Asinrln: A rat with an offensive odour and poisonous
bite.
Atê: Gum
Awócfi: Kite
Áyá: Chest
Bákeré: Ësú
Bátá:Atype of drum
Dámotfitó: Spilanthes uliginosa
Êbúré:An edible vegetable
Elékóto: A drumming/dancing beat for Oya and
Egbé
Emêrê: One who is destined to die young
Errïiná: Atrailing plant bearing fruit on a stalk
Ésúró: Roe-buck
Esúrú: Aspecies of potato of a yellow colour with a
slightly bitter taste
Ш178
Esinsin: Housefly
Etigbúre: A heavenly Divinity; water leaf
Éfipónolá: Boerhaviacoccinea
Ewé êslsl: Itching nettle leaf
Ewé iná: Stinging nettle leaf
Ewé idinle (Portulaca Quadriflda L., Portulacaceae
Chickenweed Purslane.
Ewé lááfi: Henna leaf (lawsonia inermis)
Ebo: Sacrifice or offering
Edá: Creation (Elédáá = Creator)
Edú: Orúnrríilá
Ejemu:Achieftaincy title.
Ejó: Case, litigation
Êlá: An Imolê
Elégbára: Êsú
Esêhtayé: The Ifá divination for a newborn baby
mostly done on the third day
1dinlê:Akindofieaf
Ifón: An ancient city
v
|gbá:Time
Igbaamolê/lgbamolê: The 200 Divinities
Igbin: Snail
"Igbórl: The Ifá Divination for somebody before his/
her marriage or initiation
v
|ká: The malevolent
Ikeyo: Ability to be very versed in Ifá verses
Ikin: Ifá sacred palmnut
Ikosêjayé: Another name for Esêhtayé
llécTi: Place of meeting for Edan followers
llé-0risá: Órisá temple
I móká: Another name for the city of Ófá
Imolê: Divinity
Imórán: Advice
Ш179
Iránjé: An ancient city
iresá: An ancient city
lrúnmolê(lrínwó Imolê): The400 Divinities
lyánlfá: Ifá priestess or the woman who carries
Elégbára to and from Ifá grove during
initiation who may be an initiated priestess or
not
lyêrú: Another name for the city of Ófá
lyó: Salt
Obi: Kolanut
Odú: Afemale Órlsá who is a wife of Órúnmllá and
must not be seen by non-initiate, any Awo
Elégán and any female
Odúduwá: One of the messengers of God in Ifá
Religion who was responsible for the
creation of the planet Earth.
Odúlfá:lfá chapter
Óglrlyándá: Órúnmllá
Ójijí: Dalbergic Lactea Vatke, a kind of leaf or Electric
fish
Ojúbo Órlsá: Órisá Shrine
Ojúgbóná:An Ifá high chief or the Awo who carries
Ósun staff to and from Ifá grove during the
initiation; he must be an initiate; he plays
the role as assistant cum attendant to
the new initiate. He also run errands
during the program.
Ojúoró: Pistia Stratiotes, a species of pondweed, it is
a green weed that covers surface of water
Olódúmarê: The almighty creator in Odúduwá
Language
Olókun: Odúduwá's wife, an Órlsá
Olóore: The benevolent
Olúwéré: Another name forlrókó tree
Ш180
Olúwo: Godfather; Spiritual father; Head Priest
Ori: Head
Oil inú: Inner head, character
Ori óde: Physical head
Órlsá: Messenger of Olódúmarê, Deity
Огӧ: An Órlsá cult in which women do not participate
Osê: Baobobtree
Ósibátá: Nymphaea Lotus, a species of pondweed, it
is a green weed that covers surface of water
Obárisá: King of the Orlsá (Oba Órlsá)
Ófá mojó: An ancient city popularly known as Ófá
Qjê: An initiated member of Egúngún cult
Okó: Hoe and a leaf that looks like a hoe.
Olófin: king
OlóyúnbéréiAkindof reptile animal
Oóyó: Corchorus Oliturus (tiliacees)
Órúnmllá: The wisest Órlsá
Owó: Hand
Oya: Órisá of wind
Roróó:Akindofleaf
Wérê: Tephrosia Vogeli (Papilioncees), a leaf that is
poisonous to fishes
Yorúbá: The erroneous name given to a tribe in south
western Nigeria since the nineteenth century.
Ш181
REFERENCES
INTERVIEW
1. Chief Mrs Olúsaánú Kólájo, Iyanifa Agbayejle Ife
2. Chief OyêwusiÁmoó Fákáyodé, Akoda Awo, Ibadan
3. Chief Fákúnlé Oyêsanyá, Erinmi Awo, Alakuko, Lagos
4. Babalawo Fayemi Abidemi Fakayode, Ibadan Nigeria
5.Chief Falere Odegbola, Aseda Awo, Ibadan,
Nigeria
6. Chief Ayotunde Osun Owolabi, Masifa, Nigeria
7. Babaawo Faniyi Ajani Akingbala, Ibadan, Nigeria
8. Babaawo (Barister) Olusegun Okedairo, Ado-Odo,
Nigeria
Ш182
BIBLIOGRAPHY
Ablmbólá, W.(2006) Ijlniê Ohún Enu Ifá. Apá Kin-1n- rfi.
Ibádán: University Press Pic.
Adédojá, A. (no date) The Sixteen (16) Major Odú Ifa
from llé-lfé. Florida: Indigenous Faith of
Africa (IFA) Inc.
Adéwálé, I. O. (2002)The Plant of Traditional
Medicine Nigeria: Adewura Natural Medical
Centre
Agboolá, F. (1990) Ojúlówó OriKi Ifá (Apá Kiini)
Lagos: Project Publications Limited
Amponsah, K. (1974) Topics on West African
Traditional Religion. Religious Studies
Vol. 1. Ghana: McGraw-Hill.
Apena Taiyewo Ogunade (2001) Ifá Foods for Restoration of
Spiritual and Physical Balance. (2001) Lagos:
Koto Books
Awóbúlúyi, O. (1990) (edd)Yorúbá Metalanguage:
Édêlpêrl Yorúbá, Volume II. Ibadan:
University Press Limited.
Bámgbósé, A. (1992) (edd) Yorúbá Metalanguage:
ÉdêlpêilYorúbá, Volume I. Ibadan:
University Press Pic.
Bámgbósé, A. (1990) Fonólóji áti Gtrámá Yorúbá
Ibadan: University Press Limited
Dennis Akomeah (No Date) The Book of Ten
Egbéróngbé, A. (2003) African Traditional Religion -
We Are No Pagans. Lagos: Nelson
Publishers Limited.
Elébulbon, Yerrtl. (2000) The Healing Power of
Sacrifice. New York: Athelia
Henrietta Press.
Epégá, A. A. and Neimark, P. J. (1995) The Sacred
Ш183
Ifá Oracle. New York:
HarperSanFrancisco, A Division of
HarperCollinsPublishers.
Fákáyódé, F. F. (2004) Osun, The Manly Woman.
New York: Athelia Henrietta Press.
Judith, Gleason. (1971)ÓRlSHA:TheGodsof
Yorúbáland. New York: Atheneum.
Kómoláfé, K. (1995) African Traditional Religion:
Understanding Ógbóni Fraternity. Lagos:
Ifá-Órúnmllá Organisation
Kulevich, J. John (2005) GOD IN HEAVEN. I AM ON
EARTH AND I UNDERSTAND WHY:
The Benefits, Pitfalls and Misconceptions
of Orl, Ifá and Órlshá Worship. U.S.A: llé
Órúnmllá Communications.
Lijádú, E. M. (1908)ÓRÚNMLÁ.AdóÊklfi: Omolayó
Standard Press of Nigeria.
Odúsáml, A. Ógún. (no date)1wé Ipadá Wá llé OMO
AD Ú LÁWÓ Si N Ú1 Si Ni Él LÉ TABI ÁLÁYÉ
NÍIPAlSlN ÓYlNBÓ ATI TI LÁRÚBÁWÁ.
Lagos: Adéolú Printing Works
Ógúnránti, J.I. (2006) Ékólséhbávé Yorúbá. Lagos:
Kingson Publishers
Ógúnránfi, J.l. (2006) Asá, ÉslnátilseYorúbá. Ondo:
Lekoba Publishers
Ókêdáiró, O. (2006) Africanism. Nigeria: Kofo-David
Graphics
Oladipo Y. & Olajide O. (1973) Oiú Ósupá, Apa Kinni.
Ibadan: University Press
Olátúnjí, O. (1984) Features of Yorúbá Oral Poetry
Ibádán: University Press Limited.
Ológundúdú Dayo (2008) The Cradle of Yorubá Culture
USA: Centre for Spoken Word\Institute of
Yorubá Culture
Ш184
Pierre Fatumbi Verger (1995) Ewé The Use of Plants in
Yorúbá Society. Brazil: Editora Schwarcz
Raji, S. M. (1991 )1wúre Nlbi Aseve.lbádán:
Orïibonójé Press and Book Industries.
Raji, S. M. (1994)OfóÁánú.lbádán: Ridwan R.
Press.
Rolf, B. and Gerd, H. (1994) AdúnrfiOlórlsá.A
Portrait of Susanne Wenqer. Germany:
MACHART
Sóyinká W. (1991) The Credo of Being and Nothingness
Ibadan: Spectrum Books Ltd
Ш185