(1-1) Eji Ogbe 

- Ogbe Meji

Speaks of light, good general health, & welfare, victory over enemies, spiritual awakening,
long life, and peace of mind.

Masculine Principle
East

EJI OGBE: “Eji Ogbe is the first odu and represents alignment with destiny. This person
is doing the right thing at the right time with the right people. EJI Ogbe is considered the
most important of the Odus being associated with light and plenty - and is intimately
linked with destiny. Potentially this sign speaks about man and his connection with
destiny. It is an Odu sacred to Obatala and represents the principle of expansion, pure
light and enlightenment. 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).
The main ire of this odu is success and honor. This odu demands MODERATION IN ALL
THINGS. Every positive thing must be counterbalanced by an equal negative. This is why
although we all aspire to be within the energy of EJI Ogbe, we must do ebo to protect us
from the negative. One of the main ideas of this odu is that all things are possible. Hope,
faith, gratitude, discipline and work will bring success. Another major message is if
planning any kind of change, like moving, changing jobs, etc. don’t do it. It will lead to
bad result.

It represents high ethical standards which will be rewarded with enlightenment and
abundance. Time heals the pain of any matter. We have cut off our own head to make us
grow, like the banana tree (rebirth of consciousness). In this odu is born Orisa-
nla a.k.a. Obatala. Ifa says the offering of a large catfish to one’s Ori and feeding Esu will
lock in the ire of Ejiogbe. This person must stay close to and listen to Ifa,
observe ose Ifa and offer kola nuts to ikin on his day. It is Ifa that brings the ire, not one’s
own will in this case. The down side of this odu at the individual level, is the propensity
for those under this sign to grow in arrogance, as they start to think think they are the
source of the ire and stop listening to spirit. This odu warns us to stay humble. Should
receive Egbe and feed it regularly. Children of EJI Ogbe crave attention and many times
that attention brings jealousy. They must resist that need for attention. Again, humility
will turn the bad luck into good. If suffering poverty or failure, usually it is the result of
self deceit. In ibi, this person might have a problem with ajogun. The person might have a
defeatist attitude to their problems. A change of attitude is needed
and ebo to Ifa and Esu to appease the ajogun and for ire to manifest.” (Fasola)

This Odu says: (speaking of the importance of life itself)

“An albino is the one who grows grey hair all over his body. The cripple is the one who
never outstretches his hands and carries Orisa’s calabash from the attic.

These were Ifa’s declarations to Emi, Life, the offspring of Orisa Gbowuji, who shall
become the most important part of the body.

He was asked to sacrifice. He complied.

Lo, Orisa! Emi is the most important Orisa. Emi is the most valuable.

If Emi is not taken away, verily, nothing is lost. Orisa, Emi is the most essential.” Odu
EjiOgbe 

This Odu also says: (speaking of the role of every married man as - Olori Ebi, head of
his own immediate family. His primary duty is to sustain family wealth, the most precious
of which is the people.)  Odu EjiOgbe 

Otototo, the priest of the rich man,

Otototo la j’epa, the priest of the wealthy man,
Kajepa tan, ka ngbonwo e saja popopo, the priest of the man with children.
Only the man with children made sacrifice.

When the rich man died, his money perished and he was buried shamelessly.

When the wealthy man died, he wealth perished and he was buried unceremoniously.

People of the world, don’t you see that the man with children will never perish, because
his children will continue to multiply and carry on his legacy.

The man with the children was given a befitting burial. Odu EjiOgbe 

This Odu also says: (speaking of Ori, our ancestral inheritance, and our rebirth
advancements.)

Elemo ni yoo (mythological name)

Otaara yoo (mythological name)
Atabata ile (mythological name)
Iho, the hole is the sacred name of the eyes.
Ajiga, the apex, is what Ori is called.
Let not my Ori be destroyed. Let not misfortune befall my Ori. ...

Olomo-Akolejo, the home gatherer, is what Ori is called.

 The gains that my Ori has attained for me,
Let them not be taken away from me. ... Odu EjiOgbe 

This Odu also says: (speaking of the Irunmole and their conduct in the

world. Irunmole means, ‘heavenly being that knows the earth’. They are the creative
principles that Olodumare used to organize the universe.)

“I behave as my Olodumare created me. I do no evil, neither do I harbor evil thoughts.

Lest I die a wretched person.

These were Ifa’s declarations for the 401 Irunmole, when coming from heaven to earth.

The same was also cast for Orunmila, when coming from heaven to earth.

Olodumare said, ‘The world that you are all going to, you should all do good.
Be truthful! Do not be wicked. ...” Odu EjiOgbe 

Note: The Irunmole support humanity by developing several vital areas of expression:

 Benevolent & Charitable Givers

 Teachers
 Mediators
 Role Models
 Protectors

As these areas of activity progressed to manifest the will

of Olodumare, Orunmila documented that process and compiled what we know today
as the Sacred Odu of Ifa or Sacred Oracles of Ifa.)

This Odu also says: (speaking of the fact that humans become Orisa.)

“Orunmila said, it is human beings who become Orisa. Ifa knows that it is human beings

who become Orisa. Ifa said, Oduduwa who you see, he was human when he did good on
earth.

After his death, we always remember him. Orunmila said, it is human beings who become
Orisa. Ifa knows it is human beings who become Orisa.

Ifa said, Osaka Oseremagbo who you see, he was human when he did good on earth.
After his death, we always remember him. Orunmila said, it is human beings who become
Orisa. Ifa knows that it is human beings who become Orisa.

He said, Sango who you see, he was human when he did good on earth. After his death,
we always remember him. Orunmila said, it is human beings who become
Orisa. Ifa knows that it is human beings who become Orisa.

Ifa said: he himself was also human when he was wise, and did good on earth. After he
had gone to heaven, when the people of the world did not see him, they started
remembering him.

They did not forget the advice that he left behind. So, it is human beings who
become Orisa.” Odu EjiOgbe 

This Odu also says: (speaking of the elevated status of Ori.)

“A loud sound is heard when an object falls down, cast divination for the blacksmith
of the ocean called Ori.

Ori created Oya in Ira.
Ori created Sango in Koso.
Ori created Orisa nla in Iranje.
Ori created Ogun in Ire.
Ori created Esu Odara in Ketu.
Ori created Osun in Ijumu.
Ori created Orisa Oko in Agba Irawo.
Ori created Egun in Oje.
Ori created Iya mi in Ota.
Ori created Orunmila in Oke Igeti.
Ori created me in joyful abode.” Odu EjiOgbe 

This Odu also says: (speaking of being thoughtful about our journey in this world.)

“Let us not engage the world hurriedly.

Let us not grasp at the rope of wealth impatiently.
Let us not rush to decide that which should be treated with mature judgement.
Let us not deal within a state of anger.
When we arrive at a cool place, let us rest fully.
Let us give continuous attention to the future and let us give deep consideration to the
consequences of things.

And this, because of our eventual passing.” Odu EjiOgbe 

This Odu also says: (speaking of trying to hide our presents and power.)

“I tried to hide myself, but my ori says it does not accept me hiding myself. I tried to walk
In alleys, but my eda (creator) does not accept me walking in alleys...” Odu EjiOgbe 
This Odu also says: (speaking of finding a knowledgeable babalawo.)

“A o t’okun dokun
Ka too ti winni winni Agbe
A o tosa dosa
Ka too ti doodo orun Aluko
A baa tokun ookun
A o tosa oosa
Ka too ti oloooto awo
Odi Ile Ife Akelubeke
A difa fun igbin
O risawo lo sode lleyo
O wa mekun  sekun igbe
O mohun seyere
O ni: Eniyan an won o
Eniyan an  soro
Ka too ti Oloooto awo
Ona a jin.”

Translation:
We will travel from ocean to ocean
Before we can see the little species of blue parrot.
We will travel from river to river
Before we can see the species of brown parrot with a goiter on its neck.

If we travel from ocean to ocean

And if from there we travel from river to river
Before getting a real Babalawo
We will arrive at Ile Ife Akelubebe.
They cast Ifa divination for the Slug
When he went to the town of Lleyo to practice Ifa.

He made her cry a cry crying.

He made his song a lament song.
He said: (true) human beings are scarce.
Human beings are difficult.
Before getting a real Babalawo
We will have to travel far.” Odu EjiOgbe 

Note: (Seeing that the Awo is not in short supply, we can proceed to make a divination
and, later, take into account the warnings and immediately make the offerings.

In this the important thing will be to see the results in the offerings that we make. If Ifa
warns us to make an offering to an Orisa, this offering will provide us with an optimal
result. If we do not see a result it is very likely that the priest or priestess does not have
the minimum knowledge or even the Ase (the power to make the offerings manifest) to
solve the problems.

At this time, it is very common to see that the priests’ responses to this is that the
Uninitiated must begin in order to solve their problems.

Ifa can advise us to start within the Yoruba culture, however, it would not be essential to
be started to solve any problem by making sacrifice.

People must be clear on which lineage they start and also have excellent results with the
priest who makes offerings to the Orisa’s on their behalf.”

This Odu also says: (speaking of the lazy person and the importance of ese - hardwork
or struggle in life.)

“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 today, we cannot become wealthy tomorrow.

“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. (Fasola) Odu EjiOgbe 
(2-2) Oyeku Meji - Oyekumeji

Signifies darkness and unhappiness and warns of death, sickness, worries, and a bad
omen; Yet also carries with it the solution to all those problems.

Feminine Principle
West

OYEKU MEJI: “This is the Odu that brought darkness and night into creation. Death
came to earth in this sign, as did all things concealed and hidden. It is the principle of
contraction. The main ire of this Odu is wealth and family. In Ire (positive
manifestation), Oyeku Meji brings a blessing of Alaafia (peace), and strong protection
from enemies. In ibi (negative manifestation) it would mean a premature ending of a
cycle or premature death. Death itself is not to be feared, but welcomed. The Yoruba say,
“Earth is the marketplace; Orun is home.” What we don’t want is to die before the time we
set when negotiating our destiny. Sometimes, although rare, Oyeku Meji warns us we are
in danger of this misfortune, but also provides the solution (unless it is our
predetermined time of death).

One translation of Oyeku Meji from the elision “o yeye iku” means spirit of the mother of
death. It is a reference to the idea that nothing in the Universe is created or destroyed,
but simply transformed. Death represents any end of cycle for example the end of
poverty, the end of ill health, the end of confusion, and the end of loneliness. In this
context, death is a positive and also represents the end of cycles for example, the end of
infancy, the end of childhood, the end of adulthood, and ultimately the end of this life as
a stepping stone for the next life.

Another translation is “Oye Iku” - wisdom of death. This Odu teaches us the meaning of

death. Ebo to Obatala, Esu and Ifa (gong) to defeat all enemies. For those born of
this Odu, success is guaranteed so long as the person remains humble. Humility is the key
to success. Must do early morning prayers for it to manifest. This person is driven by
ambition, but must be careful to not go overboard. Long life and Orunmila’s protection
are the main ire of this Odu. Warns of the need to respect elders. Warns of character
defects. Must give Ori palm oil, never water. (Fasola)

This Odu says: (speaking of averting death and bad omen.)

“Oye  dudu awo ori Bije divined Ifa for F’Olofin.

We asked him to offer sacrifice (a black cloth, a she-goat, and biji leaves and seeds).

We told him that this impending death would not kill him, would not kill his children, if
he made the offering.
He obeyed and sacrificed.” Oyekumeji 

This Odu also says: (speaking of the power of sacrifice to avert bad things.)

“Eesin Gabon’s l’ewe tutu I’egbo divined Ifa for 165 trees. The palm tree and
the ayinre tree sacrificed a chicken among the trees.

Then, if a tornado was raging, the young palm frond would declare, ‘I have sacrificed to
escape danger.’” Oyekumeji 

This Odu also says: (speaking of overcoming death and disease.)

“When I woke in the morning, I saw a host of children. I inquired after the kingdom of
the earth.

I met the elders in great splendor. I inquired after the kingdom of heaven.

Orisa-nla was going to visit Orunmila. He asked: How about your children, I am taking

with me to the world?
Should there be cold,
Should there be headache,
Should there be malaria and other ailments, what should I do for them?

Orunmila ordered him to mark Odu  Oyekumeji on iye-irosun powder. Pluck some

young peregun leaves and grind them. Mix them together with Shea butter and use it for
rubbing their bodies.

Ever-green peregun will pour water on the raging death. Ever-green peregun will pour

water on the raging diseases.” Oyekumeji 
(3-3) Iwori Meji - Iworimeji

Speaks of people gifted with the ability to see things in their true perspective.
Dreams; clear vision; diviner’s, spiritualists. Should worship Ifa. Things lost will be seen
again or recovered. The client is carefully examining and reassessing both the temporal
and the spiritual/emotional paths.

Cosmology: North

Note: Ifa confirms in Odu Iworimeji that the sixteen sacred palm nuts (ikin Ifa) are the
representation of Orunmila and his object of worship on earth. This is why
the Ifa diviner (babalawo) uses them to reveal the mysteries of life.

IWORI MEJI: “Ogbe (birth), Oyeku (death), Iwori (transformation). Spiritual

transformation. Fire. Passion. Conflict. From the elision Iwa-Ori. The character of
consciousness, suggesting that the innate character of consciousness is to continually
transform. Iwori Meji is a sign that speaks about difficulties, especially related to enemies
and envy and is accordingly a sign that speaks about personal transformation and the
challenges of spiritual growth.

The conflict usually manifest as slander. This person should be cool headed and
do ebo to Esu against slander. The main ire of this Odu is career success and achievement.
The deities that make this possible are Ori, Ifa, and Ile Aiye. This person either needs to
be initiated into Ifa (Tefa) or must receive Ifa and propitiate him often for career success.
This Odu, as can be seen by its name, centers around consciousness. Iwori is a fire
sign and one of Shango’s Odus. Continuous transformation is difficult and requires the
humility to reject our own dogma.

Those born under this Odu see things clearly. They dream a lot, and have talent for being
diviners or spiritualists. They are successful in a way that surprises people, even
themselves. However, there is a tendency for their successes to be short lived. They
should be tight lipped, and not jump to conclusions which is a fault of this person.
Victory is at hand for this person, she/he just needs to be dedicated, honest, humble, and
hopeful. Ebo to Obatala for long life.” (Fasola)

This Odu says: (speaking of warding off sickness.)

“Mujimuwa, Opakere’s babalawo, divined for him, to prevent his becoming ill. He was

advised to sacrifice twenty fishing hooks and twenty pigeons.

He obeyed and made the sacrifice. Ifa leaves were prepared for him to be used for
washing his head (ori), to be used for washing his Ifa.
Opakere would never get sick. Iworimeji 

This Odu also says: (speaking of Ifa’s place in dealing with enemies.)

Gbegi jebete was the one who divined for Ode, when Awasa was his enemy.

They asked him (Ode) to offer a cudgel and a load of yams.

They ate all the pounded yams at night. They went to sleep. When darkness
fell, Awasa came.

Ode used his cudgel to kill Awasa. The next day, in the morning, they found the corpse
of Awasa outside.” Iworimeji 

Note: Ode consulted Ifa about what he could do to get rid of his enemy Awasa. He

followed the diviner’s advice and offered some yams and a cudgel, which was used to kill
his enemy.

This Odu also says: (speaking of having children.)

“Ogun-ribiti divined for Iworimeji, when Iworimeji was going to marry OpeOlofin’s

daughter.

They asked him to make sacrifice. His wife would never be barren. A hen was the
sacrifice.

They said both male and female palm trees would never be barren.”
Iworimeji 

Note: Because Iworimeji had made the necessary sacrifice, people born by

this Odu would never be barren or infertile. They would always be blessed with children.

This Odu also says: (speaking of whether things last or pass.)

“Tijotayo was the one who divined for Ode.

They said he should come and sacrifice a grinding stone and a mat, to make all those
who come to rejoice with him always remain with him.

Ode refused and neglected the sacrifice. He said he was satisfied if he could only get rid
of Awasa.” Iworimeji 

Note: Because Ode neglected the sacrifice needed, nobody would ever stay with him.
Consequently, people who are incarnated by this Odu have only temporary success.
Nothing seems to last long. Their riches and joy are always short-lived.

(4-4) Idi Meji - Idimeji

Speaks of people who have secret enemies or bad dreams most of the time.
Needs to appease Ifa to overcome worldly obstructions.

South

Note: This Odu is fundamental because it completes the four cardinal points of the
universe: EjiOgbe (east), Oyekumeji (west), Iworimeji (north),
and Idimeji (south). Idimeji symbolizes motherhood.

IDI MEJI / ODI MEJI: “Odi Meji / Idi Meji is the fourth Odu, and completes the four
cardinal points of the universe. All birth is re-birth in a theology containing the idea of
reincarnation (atunwa). Odi Meji is a sign related to fertility and rebirth represented by
the vagina. It also speaks about difficulties, especially in terms of unsolved issues in the
past. Odi is symbolic of motherhood and childbirth. It comes with the blessing of a baby,
probably a female. It is Yemoja’s Odu. People born of this Odu need to always remember
to keep their feet firmly planted in practicality.

Where Iwori focused on our inner consciousness, Odi is more focused on our outer

environment. As the womb is a space with very obvious boundaries, this odu also provides
messages regarding restrictions, limits, etc. The major blessings of this odu are long life
- ogbo ato - and Ifa’s protection. Within Odi Meji we find the saying, ‘a single link never
breaks.’ Sometimes you will see ileke Ogun (Ogun’s beads) with an iron link, symbolizing
this idea of spiritual strength. It is said that Yemoja is the ‘mother’ of Ogun, a reference
to the source of Ogun’s strength. Ogun protects the person for whom this odu is
revealed. Should receive Ogun for protection. Use your ability to speak well to defend
yourself. Develop your assertiveness through voice - ofo ase.

Truthfulness and sincerity is the key to long life for this person. There is always the threat
of illness. Ebo to Esu for protection from illness (for the whole family). Speaks of success
in court cases, because this person is a really good talker. This person can be restless.
Must learn patience. Also don’t let others use you or push you around in any way. This
person might have lost their independence. Ebo will get it back. This odu brings babies
into the world. Ebo for a stable relationship.” (Fasola)
This Odu says: (speaking of Ifa’s helping to bring ones ideas to fruition.)

“Atelewo-abinutelu divined Ifa for Itere. They said his ideas would always materialize:

therefore he must sacrifice nails, three he-goats, and three cocks.

Itere obeyed and made the sacrifice. They prepared Ifa leaves for him to drink.”

Note: Among the materials prescribed for sacrifice were nails. Nails, which have heads,
would enable Itere’s dreams to come true or his ideas to come to a head. Idimeji 

This Odu also says: (speaking of averting death.)

“Opa-ati abidijegelege divined Ifa for the people at Ife. They said since death was killing
the people there, they should sacrifice a chain and a ram.

They heard and sacrificed. The babalawo said: A single link never breaks. Thus, the
hands of death can no longer touch them.

Note: Death personified was killing everyone in Ile-Ife. Ifa was consulted. The babalawo
advised the residents to make a sacrifice that included a single chain link that can never
be broken.

This is how the evil hand of death can be halted. Idimeji 

This Odu also says: (speaking of curing a child’s inability to speak.)

“Odidi-afiditi divined Ifa for Odidimade. They asked him to offer a sacrifice: two agbon

olodu (big coconuts), two snails, and thirty-two hundred cowries.

He refused to offer the sacrifice. The babalawo said: Ifa says, “His child will never speak
in his lifetime.” Idimeji 

This Odu also says: (speaking of planning and building our defenses.)

“I am eni-odi
You are eni-odi
Two eni-odi divined for the odi (fortress) during political hostilities.

They said: The odi will encompass the town. Therefore it should offer two wrapping
cloths. And it did so.”
Note: During political hostilities between two towns, it is incumbent on the inhabitants
to build a fortress, which will save them from their enemies. This would also apply to an
individual or a family being threatened in some way. Idimeji 
(5-5) Irosu Meji - Irosumeji

Speaks of people who are always popular and held in high regard by friends.
Should propitiate Ori and Ifa. Emotional & financial difficulties. Offer
right sacrifices and refuse to harbor evil thoughts & ideas.

IROSU MEJI: “Irosu Meji is a sign that speaks about traps and the need to listen to
advice. It warns against arrogance and provides direction on how to complete one’s
destined goals. The main ire of this Odu are success, long life, and happiness. Irosu
Meji is fifth in the order of Odu. The cycle begins anew. Birth, death, transformation,
rebirth. Irosun is birth at a different level of consciousness, we could say. One translation
of the word Irosun is menstrual blood. Menstrual blood is one of the most powerful ritual
elements that exist, so that tells you something about this Odu. Irosun is a reference to
ancestral lineage. Irosun leads to fulfillment of potential through ancestral support. Its
negative manifestation is resistance to ancestral support, or resistance to developing
potential (self-denigration). Irosu Meji is one of Shango’s odu. It is here he learns the
lesson of humility. The humility to understand we are not always right and to consider
other people’s opinions. Sometimes it is saying there is a family problem that needs to be
fixed. Ifa says at this time heed advice. Be careful with any actions at this time and don’t
do anyone any favors. Be careful with who you choose to sleep with. If afflicted with
confusion, it is the person’s Ori that needs to be propitiated.

Another translation of Irosun is ‘ire osun’. Osun relates to consciousness, to Ori. It

denotes the protection of Ori. Thus, Ori and its protection is a very important concept in
this odu. This person should receive Ile Ori. This person must look to Ori to end
confusion and hard times. People born under this Odu are usually very popular. They are
subjected to emotional and financial difficulties throughout life. They might suffer
depression or lose interest in their activities. They should consult Ifa for guidance. They
must never give their Ifa blood ebo. Palm oil and kola to keep ajogun away. This person
should move slowly, learn patience and always remember that nothing is permanent.
They will overcome all difficulties by the right ebo, and keeping their minds clear of evil
thoughts or ideas. They have to learn to show appreciation. They are persistent and that
persistence is the source of their ire. They need to propitiate their Ori regularly.

Don’t forget the ancestors! A yearly family ritual to ancestors is a must. (There is a plant
called ewuro, that is used to make a very popular stew in yorubaland. ...).
...The problems we might encounter in life will always end sweetly if we work hard and do
the right thing. This person has a problem showing appreciation and complaining even
when things are going well. This person requires an attitude adjustment so the ire can
flow.
In Irosun Meji, Ifa says that this person is not having economic success. The person’s
business is not moving forward; work is not going well; everything is falling apart for
him/her. Ifa says this person is not living up to expectations. Things are difficult, the
person can’t pay his or her debts or even make enough money to break even. But Ifa says
if this person offers ebo, the fight with poverty will be overcome, (s)he will begin to make
progress, make money, and become surprisingly rich. It will happen suddenly, and the
person will forget his or her problems and rejoice. Ebo to Ori and Ifa to open the way for
the ire to flow.” (Fasola)

This Odu says: (pointing out the foresight of Ifa and the fact that we cannot always see
why Ifa advises as it does.)

“Oliyebe divined Ifa for Ina (fire).
Oliyebe divined Ifa for Eyin (palm fruit).
Oliyebe divined Ifa for Iko (raffia).

Each of them was asked to sacrifice a mat (eni-ifi) and a yellow cloth. Only Iko made the
sacrifice.

When their father (a chief) died Ina was installed as the chief. Rain came and
destroyed Ina.

Eyin was then installed as chief. Rain came to destroy Eyin as well.

Iko was finally installed as the chief. When it rained, Iko covered himself with his mat
and, as a result, did not die.”

This Odu also says: (speaking of reversing a bad situation.)

Okakaraka-afowotiku, Idasegberegberew’ako divined Ifa for Irosu, when Irosu was
going to deliver a child.

They said the child’s life would be hard and it would be difficult to make money for
maintaining the child.

But if Irosu wished to reverse the situation, Irosu should sacrifice two snails.

Irosu refused to make the sacrifice.”

Note: Children of Irosumeji will always find life difficult because Irosu in this Odu verse

refused to make the required sacrifice. Irosumeji 
This Odu also says: (speaking of accepting that death is a part of life.)

“Iseserefogbese’ye divined Ifa for Akuko-the adiye (cock). He was asked to offer his red

cap (cock’s comb) and twenty-two hundred cowries as sacrifice.

He refused to offer his red cap.

The babalawo said the cock would be killed. The cock said, ‘Let is be so.’”

Note: The cock refused to sacrifice his red cap because he had accepted death as an
obligation of life.

This Odu also says: (speaking of having a clear head.)

“Adeisi divined Ifa for Atapari (head). Atapari was going to receive a cap from Orisa.

They said no one could wrest his cap from him without bloodshed;

it’s impossible to have two caps. That is why people born by Irosumeji will often find life
difficult.” Irosumeji 

This Odu also says: (speaking of the importance of time and timing.)

“Ita ruku, l’awo ita ruku

Ita ruku, l’awo ita ruku
Ita ruku, l’awo ita tataata
a d’ifa fun gba nsh’awo lo s’ode oyo
Igba a rula Igba a rukan
A ii w’aye eni ai nigba.”

“Dusty road, diviner for dusty road Dusty space, Diviner for dusty space’ Open dusty
place diviner for open space, Divined for time, time was on a spiritual journey to Oyo
town.

The time to harvest Okra is different from the time to harvest Ikan (okra family).

As individuals, we all have our destined times (no matter what happens, we all
have remarkable times in life).”
(6-6) Owonrin Meji -  Owonrinmeji

Calls for moderation in all things. Predicts money and spouse for one who is poor and
single. Stresses importance of ebo.

Ebos should be offered to Orisa & Egungun, but should feed the people as well.

This Odu says: (speaking of Oganrara when he was coming to earth, and seeking peace
of mind by changing one’s circumstances.)

“Oganrara was coming from heaven to earth. He did not bring along any blessings with
him.

When he reached the earth, his life was extremely difficult to cope with.

He then approached Ina,  fire, the Awo of the house. And he approached Oorun, sun,

the Awo of the main street.

Let Ina, the Awo of the house be selective in where he looks for food.

And Oorun the Awo of the main street be careful with where he associates with others,
lest they allow two hot substances to get in contact with each.

They advised him to offer ebo.” Owonrinmeji 

This Odu also says: (speaking of the cat and the witches.)

“Igi-nla ni ngba agogo-ide l’enu, Agbigbo-nla ni nfo ragajigi l’egan, Ope-ihaha

ko’ran Iwori, I k’enikeni ma so’gba kerekerekere lori oun.

Ifa divination was performed for Ologbo Ojigolo (the cat), who was going to visit the city
of the witches (aje).

He was told he would return safely if he could sacrifice a sheep, two pigeons,

and Ifa leaves (gring some brass and lead filings with werejeje seeds, and rub it over an
incision made under the eyebrows).

He heeded the warning and made the sacrifice. Ifa medicine was applied as directed
above, after he had sacrificed.” Owonrinmeji 

This Odu goes on to explain: (speaking of the Ifa divined for 165 animals, and of the
importance of making the required sacrifice.)

“Gooromaafiyun, Gooromaafibo divined Ifa for 165 animals when they were going on a
journey.

They were asked to sacrifice a black cloth. Ologbo (the cat) was the only one who
performed the sacrifice.

Arriving at their destination, they met with the witches (aje), who devoured all the
animals that had refused to sacrifice the black cloth.

The cat was seen from a distance covering himself with the black cloth. He had four
eyes like the witches, who decided not to kill him because he was one of them.

The cat returned home singing: Gooromaafiyun, Gooromaafibo

Owonrinmeji 

This Odu also says: (speaking of Opakete and of sacrifice for fertility.)

“Oloirekoire, Oloorunkoorun, divined Ifa for Opakete when she was going to the

delivery room.

She was advised to sacrifice two hundred, two hundred needles, two hundred rats, and
two hundred fish.

Opakete obeyed and sacrificed. She became productive as Ifa predicted.”

Owonrinmeji 

Note: Opakete went to Ifa because of a lack of children. She was told to perform

sacrifice. She offered the sacrifice and had a lot of children as predicted by Ifa.
Owonrinmeji 

(7-7) Obara Meji - Obarameji

Tendency to impulse buying; victim of wishful thinking. Regrets hasty decisions.

Must propitiate Ori.

Note: If Odu  Obarameji is cast for someone, it says that aside from financial difficulties,
the client is surrounded by enemies who want to waylay him or make a surprise attack on
his life or house.

OBARA MEJI: “Obara means strength, or ‘Spirit of Strength’. The unexpected change

encountered in Owonrin that lead to an expansion in consciousness (Esu), leads to inner
transformation in Obara (Shango). That is, the successful management of the change
brought about by Esu, the opening of the door and our walking through it with courage
and guided by spirit, leads to the next Odu in line, Obara, which is the transformation of
the person’s consciousness by the fire of Shango. This Odu brings the blessing of
prosperity.

Obara Meji speaks about poverty and difficulties, but also the end of these things by
learning empathy and avoiding exerting one’s will on others. Obara Meji in its negative
manifestation (ibi), is when we try to dominate others. Egotism is an inflated sense of self;
the opposite of humility. The positive energy of this Odu is the transformation that leads
to putting our ego in check. This Odu reminds us that human will cannot become
stronger than that which created human consciousness. This principle is the foundation
of iwa pele (good or gentle character). This Odu contains the story
of Shango’s transformation into Orisa. It was accomplished by his ownership of his
faults, and his sincere and successful effort to gain humility. This person must avoid
acting with vanity, boastfulness and stubbornness. These will bring
misfortune. Ebo to Esu against unforeseen events ruining one’s plans.

For the client, Odu  Obara Meji denotes being in a state of uncertainty, unable to make
decisions. For a client in business, Ifa says that to have a house full of customers and
friends, she or he will have to do ebo and follow Orunmila. The client for who
this Odu comes up in ire, should move on any project they have planned. If he or she is
going to travel, they will be successful. She or he must have patience with business
partners, or clients. He or she will be rewarded. This person might be having financial
difficulties and surrounded by enemies who plot his or her destruction. With ebo,
financial difficulties can subside, and enemies defeated. The client will find out who his
enemies are and what created his problems.

Must not be dishonest, self centered or greedy. A change in behavior

and ebo to Esu, Ori and Ogun to clear away confusion, put an end to strife and open the
way for ire. Warns of someone coming into the life of this person bringing trouble. This
person might have been abandoned, but ebo will bring the person(s) back. This person
needs to focus on themselves and less on the group. If married, cooperation will lead to
success. If not married, it is in this person’s best interest to get married and settled down.
This Odu speaks of prosperity. The riches will come from Oshun. Might need to
do ebo to Oshun. A river wash along with the offering to Oshun is recommended.
However, Ifa warns this person against focusing solely on wealth; that this person likes to
show off, and this vanity will bring trouble. This person should focus on building a home
and starting a family.” (Fasola)

This Odu says: (speaking of the various kinds of humans as archetypes.)

“Make our sacrifice be gracious and go to heaven above. The graceful dance of the tall
masquerade, whom we call Igunnuko, conceals mortal danger.

This was Ifa’s message to Orunmila!

I will reveal to you on the divining board, said Ifa, your concealed enemies who
masquerade as friends, because of dual personality.

First is the cobra in the field I know him, I know his enmity now and I will propitiate
him.

Next is the python of the marshes, I know him, I know his enmity now, and I will
propitiate him.

Next is the tall one of the forest whose real name is wickedness, I know him, I know his
enmity now, and will propitiate him.

Next is the short one of the plains, whose real name is jealousy, I know him now and will
propitiate him.

Next is the ancient oak, whose real name is envy, I know him now, and will propitiate
him.

Next is the silk Cotton tree, your arch enemy from the city of Ipo. I know him now, and
will propitiate him, I know them all now, and even from afar I feel their enmity, and I will
propitiate them all.” Obarameji 

This Odu also says: (speaking of cooperation and mutual support.)

“Otunwesin (“the right hand washes the left”).

Osinwetun (“the left hand washes the right”).
That’s what cleans the hands.
They were the ones who performed Ifa divination for the awun tree, when Awun was
going to wash Ondero’s head (ori).

They said he would prosper. He should therefore offer a sheep, a pigeon, and coral beads.

He obeyed and made the sacrifice. He was asked to tie the beads to the sponge he
would use to wash himself.” Obarameji 

This Odu continues:

“Otunwesin, Osinwetun, that’s what cleans the hands. They were the ones who
performed Ifa divination for Ondero when the awun tree was coming to wash his head
(ori).

He was asked to sacrifice in order to have a good person wash his head.

Ondero said, “What is the sacrifice?”

The babalawo said that he should offer white cloth and a pigeon.

He performed the sacrifice. Therefore, anyone who receives this odu would be advised

to use white clothes.” Obarameji 

This Odu continues:

“Ojikutukutu Baragendengenden-bi-igba-elepo was the one who
performed Ifa divination for Eji-Obara, who was coming down to Ife.

He was advised to sacrifice a sheep to avoid illness. He refused to offer the sacrifice.

When Eji-Obara arrived in Ife, he was entertained with the meat from a sheep. He ate it
and became so terribly sick that his chest was abnormally big in the end.

Since then, those who are born to this Ifa will always have unusually large chest.”
Obarameji 

Taboo: Those who are born by Odu Obarameji should not eat sheep’s meat.

This Odu also says: (speaking of having many children.)

Ogigif’oju-iran-wo’le divined Ifa for Atapere, the daughter of Owa-Olofin.

She was asked to make a sacrifice of ogi-ori (pure Shea butter), ojo-ouu (much cotton

wool), and a sheep.
She obeyed and sacrificed.

She was then assured that she would have several children. She was having six hundred
children every day after she had eaten the Ifa medicine cooked for her.

Ifa leaves: Cook ogi-ori with biyenme leaves, cloves, and irugba; grind together with

other ingredients to make soup to be eaten by her.”
Obarameji 
Note: In the same way , this medicine can be cooked for clients for whom this Ifa is cast
who have already performed the sacrifice prescribed by Ifa.
(8-8) Okanran Meji - Okanranmeji

Signifies problems, court cases, suffering, & evil vibrations. Tends to hit the nail on the
head in actions & speech. Determined (can appear aggressive & domineering.)
Non-Conformist. Must take care of health. (infection prone)

Sacrifice to Sango and Esu.

OKANRAN MEJI: “Okanran from the elision ‘okan ran’. Okan -heart; meaning from the
heart. With tonal change and proper context, it also means ’mind’. The Yoruba consider
the heart and mind a duality that must be balanced like all other things. For the Yoruba,
the heart is more than an organ that pumps blood. It is from where our emotions
emanate, and the locus of psychic energy.

Shango speaks a lot in this Odu and so this person has leadership qualities, but must
deliberate thoroughly before acting.

Okanran Meji brings lots of ire but also enemies. This person can be hot headed and
emotionally unstable.

The mind is part of the Ori complex. Both the heart and mind have their own peculiar
consciousness and if not in alignment and in balance in the individual, will cause
problems.

Okanran represents the rebirth that occurs when we place our head and heart in
alignment. Emotions have a function. The function of emotions is to tell us when we are
either in alignment or out of alignment with our higher self. However, we are not our
emotions. So feeling anger, confusion, depression, disappointment, etc., - all the negative
emotions - are simply a message from Esu saying ‘change your behavior!’ But changing
behavior is very different from acting out.

When someone makes you mad, you can hit them to make them stop or you can consider
why they are making you mad. Anger is always the result of seeing someone behave in a
way that you do and don’t want to admit, or a way that you want to and are mad because
they are getting away with it.

For example, when we see injustice, we are sad and take action to fix the problem, but
when we see someone being arrogant we get angry because we know that we are capable
of being arrogant and have not risen above the problem. That is a hard truth to embrace,
and it is the lesson of Okanran.

As stated in Odu, ‘It’s a lot easier to change one’s destiny than one’s behavior.’
People with this Odu have to avoid being stubborn and unreasonable.

Okanran also speaks of new directions, thinking outside the box. Osoosi speaks and

shows and helps us come up with new ideas. There is a need to be realistic and not be
swept up in pie in the sky promises.

This Odu most certainly calls for head cleaning. This Odu brings above all else the ire of
comfort and stability. This person is destined for success and must stay close to Shango.
Should be initiated to Shango, for it is Shango who will bless this person with success and
progress.

Must not be arrogant or disagreeable especially with superiors at work. Needs to be more
humble around their superiors to be successful at work. Must not eat sheep or ram.”
(Fasola)

This Odu says: (speaking of being successful in the marketplace by assisting others to
meet their goals.)

”I walk stealthily and I adorn my head with a befitting crown.

I walk quietly and I adorn my neck with Ejibara and Okan beads.

I know nothing and I am ignorant of all things. None the less I ascended the throne of
market leaders. The youths of Ife saw me and they put on befitting garments.

The elders of Ife saw me and they change into gorgeous dresses.

May evil not set me in contention with Gunnugun, the vulture. May I live and grow as
old as the vulture. Okanranmeji 

This Odu also says: (speaking of sacrifice as a way of assuring good leadership or
avoiding bad leadership.)

“Osunsun-igbo-yi-kos’oje, Oburokos’eje were the ones who divined Ifa for the people

at the city of Owa.

They were told to perform sacrifice so that a stranger would be made king.

Whatever the babalawo wanted would be the sacrifice. They heeded the advice and
performed the sacrifice.” Okanranmeji 

This Odu continues:

“Osunsun-igbo-yi-kos’oje, Oburokos’eje were the ones who
divined Ifa for Sakoto when he was going to Owa town.

He was advised to sacrifice a pigeon, a sheep, and three bean cakes. He heeded the
advice and sacrificed.

The babalawo further advised him to eat the bean cakes and not give them to Esu. As

he was going on his journey, he took the bean cakes with him.

He met the first Esu and said, “If I gave you this bean cake, you would cause the rain to
beat me until I got to Owa  town.” He then ate the bean cake himself and went on.

He came across the second Esu, stretched out his hand with one bean cake to Esu, and
repeated what he had said to the first. Then he ate the bean cake. He did the same with
the third Esu.

Enraged, the thirdEsu caused the rain to beat Sakoto until he arrived at Owa town.

The babalawo had predicted that the next person to be installed as king at Owa town

would arrived heavily drenched with rain. The inhabitants of Owa town made this
drenched stranger their king.” Okanranmeji 

This Odu also says: (speaking of having an additional child.)

“Okitibirikiti was the one who divined Ifa for Olu when he had only one child.

He was advised to sacrifice a white sheep without any black spot, a young she-goat, and
a he-goat.

He was assured that his single child would become two.

He heeded the advice and performed the sacrifice.

Before long, his children became two. Since then, this odu has been called Okanranmeji.
Anyone for whom this Ifa is cast will always have an additional child.” Okanranmeji 
(9-9) Ogunda Meji - Ogundameji

Warns of fighting, disputes, & imminent hostility. Watch out for traitors or deceitful
friends. Offer right ebo to Ogun & propitiate Ori.

Note: This is the odu that incarnatesOgun, the god of iron and war. People incarnated
by Ogundameji are always blessed with many children.

This Odu says: (speaking of Orisa Ogun.)

“Alagbara ni nsokun Ade was the one who divined Ifa for Ogun.

He was advised to sacrifice a cutlass, a cock, and a roasted yam.

Ifa said the cutlass would be the key to Ogun’s prosperity. He must always walk around

with it! He was asked to eat a roasted yam.
He ate it.

When he was thirsty, he went to drink water from the river. After drink the water, he
saw two people fighting over a fish they had caught.

Ogun advised them to be patient and said that they should go home and share the
fish. They refused.

The first man said he came from the east and the second man said he came from

the west.

After listening to their excuses, Ogun took the cutlass he had been advised to carry

always and cut the fish in two for them.

The first man thanked him and requested him to open up a footpath from there to his
hometown. The man promised to enrich Ogun’s life if he carried out his wish. The man
also assured Ogun that he would receive valuable things that would boost his confidence.

The second man likewise thanked Ogun and made a similar request.

Ogun agreed to do as they requested.

Ogun has always been called Ogundameji since the day he divided a fish for two people
who were fighting.” Ogundameji 

This Odu also says: (speaking of Orisa Ogun.)

“Agogo-owo-koseif’apikosi divined Ifa for Olofin when Olofin Ajalorun was proposing
to send his son Ogun, to the world to open up the way of life.

Ogun was warned that he would be unable to accomplish the assignment because of stiff
opposition from the world.

But he should perform sacrifice against ill-health and sudden death: a ram and a single
chain link.
He made the sacrifice.

They said: A single link never breaks.” Ogundameji 

This Odu also says: (speaking of Orisa Ogun.)

Okelegbongbo-as’ofun-kilo divined Ifa for Ogun. He was assured that if he could

perform sacrifice, he would never die.

The whole world would always request him to help them repair their way of life. But none
of them would stand by him to resolve his own problems.

Four rams, four goats, and four covered calabashes must be offered as sacrifice.

He performed the sacrifice at each of the four corners of the world.”

Ogundameji 

This Odu also says: (speaking of Orunmila’s wife having many children.)

Ikojopo-Idi-s’akun-bere divined Ifa for Orunmila. It was predicted that his wife would

give birth to so many children that he would not know them all.

He was therefore advised to sacrifice a guinea fowl and two thousand cowries.

Orunmila made the sacrifice.

Alare is the name we call Orunmila’s firstborn. Even today, we hear people

say: omo Alare (the child of Alare-owner).

Anyone for whom this Ifa is divined must have a lot of children.”

Ogundameji 

This Odu also says: (speaking of Orunmila overcoming the tribulations of life.)

“Iku, arun, ofo egba, ese gbogbo won ni nyo Orunmila wo.

Won nwi pe ojo kan
Ni awon o pa a
Ni  Orunmila ba gbe oke Iporii re kale
Nnkan lo deruba Orunmila,
Lo ba wale,
O bi oke iporii re leere wo.”

Death, disease, loss, paralysis and wickedness were all staring at Orunmila.

They said that one day they would kill him.

Orunmila then set down his divination instruments ready to consult his Ori (soul,

Consciousness).

Something frightened Orunmila,
And he came home
And consulted his Ipori (higher self) about it.”
Ogundameji 
(10-10) Osa Meji -  Osameji

Implies lack of courage; running from a fight or opposition. Much travel.

Good managers of other people’s businesses. Easily frightened, won’t take risk.
Stresses need for spiritual help against bad dreams & witches (Aje). Enemies who are
planning harm. Ebo to Shango for strength and victory.

This Odu says: (speaking of averting trouble and fights.)

“Kasa kaja-katetesa divined Ifa for Eji-Osa. Eji-Osa were going to Ife for a

project. They were told that they would be frightened by something that would prevent
their carrying out the project.

For this reason they should sacrifice a ram and a thunderbolt. They refused to sacrifice.

When they arrived in Ife, a fight broke ensued. They tried to fight back but could not and
had to run away.

Since that day, the two people who ran away have been called Osameji.”
Osameji 

This Odu also says: (speaking of finding a partner in life.)

”Igbin ko ya palaka  ese divined Ifa for one Osa when she was roaming around the
world alone.

She was told that she would find a partner if she would perform sacrifice: two pigeons,
two snails, and Ifa medicine ( grind biyenne leaves and cook them with fowl eggs for her
to eat).

She obeyed and made the sacrifice.

Note: Anyone for whom this Ifa is divined will have many children.”
Osameji 

This Odu also says: (speaking of marrying only one woman.)

“Okan-ategun-kose-irode’le divined Ifa for Orunmila when he was proposing to

marry Oluyemi, the daughter of Olofin.

They said if he married Oluyemi alone, his honor would be great.

The sacrifice: two hens, two she-goats, and thirty-two hundred cowries.”
Note: It is advisable for anyone to whom this Ifa is divined to marry one and only one
woman. Osameji 

This Odu also says: (speaking of a person not being in good health.)

“Oliyenmeyenme divined Ifa for Aja. He was advised to sacrifice two snails

and Ifa leaves (crush teteregun leaves in water, then break up the tip of the snail’s shell
allow the fluid to flow into the concoction.

He should bathe with the medicine to calm him down. Aja refused to sacrifice.

He said his saliva was enough to quench his thirst.  Ifa said: The client for whom this Ifa
is cast is not enjoying good health. Osameji 

This Odu also says: (speaking of Ogun’s relationship to Ori.)

“Ori buruku ki i wu tuulu

A ki i da ese asiweree mo loju-ona
A ki i m’Ori
oloye lawujo
A da fun Mobowu
Ti i se obinrin Ogun
Ori ti o joba lola
Eniyan o mo
Ki toko-taya o mo pe’taa won ni were mo
Ori ti o joba lola
Eniyan o mo.”

“A person with a bad head (Ori) isn’t born with a head different from the others.
No one can distinguish the footsteps of the madman on the road.
No one can recognize the head destined to wear a crown in an assembly.
Ifa was cast for Mobowu,
Who was the wife of Ogun.
A husband and a wife should not treat each other badly,
Not physically, nor spiritually.
The head that will reign tomorrow,
Nobody knows.” (Fasola) Osameji 
(11-11) Ika Meji - Ikameji

Signifies many worries; calls for restraint. Constantly on guard; can’t trust family or
friends for help. Must propitiate Ori. Ebo to Orunmila and Ogun.

Note: Ikameji’s children are always surrounded by people who are disposed to inflict
pain on others or delight in another’s suffering. A person who always reaps what he or she
sows.

IKA MEJI: “This Odu is a reference to the idea of drawing in power in anticipation of

making effective prayer and effective invocation. “Ka” means the drawing in, or pulling
together. It is the principle of contraction, the feminine principle. It refers to the
gathering of personal power, ase (ashe, ache, axe). It is the deep breath we take just
before chanting oriki. It is accessing internal ase and it is the foundation of the power of
the word. Remember, “Owe (ofo ase, oriki, Odu, proverbs, etc.) is the horse
of Oro (unmanifested ase).”

Ika Meji speaks about one’s latent or achieved personal powers that can be used for one’s
growth or destruction. It also speaks about sickness and hidden enemies. This person
should receive Ifa and give offerings to Ifa regularly for the blessing of ase. The
main ire of this Odu is long life.

Ika in ire can be the source of power in healing, protection, transformation, and the

creation of abundance. In its negative manifestation (ibi), it is the source of self-hate,
gossip, cursing, etc. Ika informed by negative thoughts creates a negative
world; Ika informed by positive thoughts creates a positive world.

Ika is the first step in forming consensus reality. It is the foundation of the collective
power of Egbe. It is also associated with Iyaami because power over the world is the
birthright of the Mothers. Olodumare gave this power to Odu who in turn gave it to
the Iyaami. Ika usually portends to difficulties in general. Ebo to Ogun, Orunmila,
and/or Ori is usually divined to alleviate the difficulties.

Sometimes this Odu portends death. Ebo to Ifa, Esu and Sanponna to rectify.

This Odu comes with the knowledge to save the person from death, illness and loss, as
well as all Ajogun.

This person must avoid negativity in thought, actions and words. This person might be
having problems holding on to their accomplishments. Portends twins for this person. Ifa
says this person is surrounded by haters; needs ebo for protection from this negativity and
also must not do negative things to others. This person has a secret and needs to
do ebo so it doesn’t get revealed. Possibly suffers from mental illness due to
multiple Oris.” (Fasola)
This Odu says: (speaking of the significance of this Odu, Ikameji.)

“Odan-geje awo Ata-nde divined Ifa for Eyin (palm fruit).

He was advised to perform sacrifice because of worries: one cock and whatever

the babalawo would choose to have as sacrifice.

Eyin said that, with the gorgeous crown on his head, he would never consider going to
any babalawo for sacrifice.

He bluntly refused to sacrifice.

Ifa says: Anyone for whom this Ifa is divined is in trouble. Ikameji 

This Odu also says: (speaking of those for whom this Odu is divined.)

Etusesefi’nu-igbose’le, Oniwakawakafi’nu-isase ‘budo we’re the ones who

divined Ifa for Bara Agbonniregun, who was going to Ife to start childbearing.

He was told to sacrifice two grains of corn and two hens. He performed the sacrifice.

He planted the corn, which he cut when it ripened to propitiate his head (ori).

They said: The one who cut two ears of corn to deify his head should be call  Ikameji.

Anyone for whom this odu is divined will have many children or become fruitful in the
world.” Ikameji 

This Odu also says: (speaking of averting adultery.)

“Ojojose-idibere divined Ifa for Orunmila when his wife was about to commit adultery.

He was asked to sacrifice two cobra heads and a climbing rope to prevent people from
seducing his wife.

He heeded the advice and performed sacrifice.

Oye and Owore were Orunmila’s rivals. They were unable to seduce Orunmila’s wife

because Orunmila had performed the sacrifice.

Orunmila’s wife is called Ope.” Ikameji 

This Odu also says: (speaking of Ogun’s refusal to sacrifice.)

“Omipensen-akodun-koro divined Ifa for Ogun when he was going to attack his
enemy’s town.

He was advised to sacrifice a keg of palm wine, a roasted yam, and palm oil. Ogun
refused to sacrifice.

The babalawo said: Ifa says he will be poisoned there before returning home because he

refused to perform the prescribed sacrifice.

He got there, fought, and won the battle. On his way home, one of his men offered him a
piece of roasted yam, which he ate. The yam got stuck in his throat and he was unable to
swallow it.

In the end, he could not talk. If you speak to him, he uses his head and his hands to
articulate his response up to this day.” Ikameji 

(12-12) Oturupon Meji - Oturuponmeji - Ologbonmeji

Signifies endurance. Rugged, tough, with dogged determination.

Sacrifice to Egungun and Orisa-Nla.

Tendency to be complacent.

Must listen & respect views/opinions of parents and elders.

Can be overly bold, stubborn, and confused.

OTURUPON MEJI: “This Odu brings much ire. This Odu is close to Oshun, and this
person should be too. Oturupon creates the maintenance of health. The Odu clearly
invokes infectious disease as part of the cycle of degeneration and rebirth, but disease
carries with it the potential for immunity from future contact with contagions. The
immune system uses disease as a cleansing process.

Oturupon Meji is a sign speaking of the birth of the cult of Egungun, about witchcraft
and the occult. It is also a sign speaking about the reasons for weak health and diseases. A
weak immune system can lead to serious illness and death. Disease can mean an
unhealthy relationship with nature.

In Oturupon Meji lies the answer as to the source of disease, and the information needed
to maintain a strong immune system.
Usually when we heal from an illness, we come out stronger as our body now has the
antibodies needed to fight off the disease.

In ibi, Oturupon leads to the spread of disease past its function as a cleansing and

strengthening process. Those born under this Odu are rugged and tough with surprising
endurance. They are bold, determined people who plow forward like a Mexican boxer.
They can be stubborn to a fault. Must avoid thinking they are smarter than everyone else.

A change of attitude is needed; ebo to Esu for help in this area, but the biggest ebo
in Oturupon Meji is the sacrificing of our arrogance and the adoption of humility.

This person has the full protection of Orunmila from her/his many enemies, but must
act with respect and humility. Ebo to Ori and Ifa for prosperity.

Oturupon Meji speaks to childbearing. To have healthy and well behaved children,

offerings to Egungun (ancestors) and Orisanla (Obatala) should be done. We usually
use an alias (Ologbon) for this sign when on the mat so as not to invoke disease.

This person must avoid visiting any sick person at the time this Odu is casted. Ase!
(Fasola)

This Odu says: (Divined for Eji-Oge when they were about to descend to Ife.)

“Okaragba divined Ifa for Eji-Oge when they were about to descend to Ife. It was

predicted that both of them would excel at Ife.

They were asked to sacrifice sixteen snails, sixteen tortoises, sixteen thunderbolts (two of
each is enough), and Ifa leaves (okunpale and abo-igbo or agbosawa leaves and other
condiments, to be ground and cooked as soup and given to the client to eat; anyone who
would like to use the medicine for prosperity could also eat it).

After eating the medicine, the client should place the edun-aara (thunderbolts) on

his Ifa.” Oturuponmeji  /Ologbonmeji 

This Odu also says: (divined for Olofin when he was going to marry Pupayemi and

have children.)

“Eluluse’dibere divined Ifa for Olofin, who was going to marry Pupayemi, a young girl

from the east.

He was advised to sacrifice two she-goats. He performed the sacrifice. He was told that he
would have only two children from the marriage but that the two should be petted
because they would become great in life.

It was also stated that the two children who were petted at Ife should be called Oge-
meji.” Oturuponmeji  /Ologbonmeji 

This Odu also says: (speaking of sacrificing to always be firmly seated, and the risk of
being overly bold.)

“Agba-Igbin-f’idijelu divined Ifa for Odo. He was told that he would always find a seat
wherever he went but that his boldness would kill him.

The sacrifice: a snail, a pod of alligator pepper, twenty-two hundred cowries, and Ifa
leaves (grind gbegi leaves with the alligator pepper, boil the snail, cook them together;
this medicine should be given to the client to eat or to anyone else who wants to use it).

Odo heeded the advice and sacrificed. The Ifa medicine was cooked for him as directed
above, so that he could be securely seated. Since gbegi is deeply rooted, Odo will always
be firmly seated at any place.” Oturuponmeji  /Ologbonmeji 

This Odu also says: (speaking of the need to be cautious.)

“Kasakaja Katetesa divined Ifa for Oge. He was asked to sacrifice in order to be cautious.
Shea butter and palm oil should be offered as the sacrifice.
He refused to sacrifice.

If he had performed the sacrifice, Ifa medicine (mixture of shea butter and palm oil)
would have been prepared for him to rub on his body because: ‘At noon palm oil is alert.
This accounts for its long life. At noon shea butter is vigilant. This accounts for its ability
to grow old.’

Oge is the name of Odo (mortar).” Oturuponmeji /Ologbonmeji 

This Odu also says: (speaking of the need for fathers and mentors.)

“Let us now entertain kind thoughts.

Let us pause to compose elegiac poems.
Good sight requires two eyes, Just as safe walk requires two feet, And two buttocks rest
comfortably Beneath recumbent hips.

But can you hear the clapping of one hand?

Or the sound of one foot marching?

Because one man differs from the next, Is good reason to confer personal names.

I was told to kneel and conjure the beings before.

I knelt and conjured the beings before.

I was told to kneel and invoke the powers behind.

I knelt and invoked the powers behind.

Who are these ‘beings before’ and ‘powers behind’?

Departed ancestors are the beings before,
Household divinities are the powers behind

Be not like the sparrow, proud with self conceit

That built its nest suspended twixt heaven and earth
And stood in the middle thereof haughty as dust heap
Full of defiance for the Omnipotent
Filled with contempt for mankind.

So declared the Ifa oracle to Odusola, the neophyte

His mother had died and his father, too
When he was but an innocent little boy
Leaving him untutored in the casting Ifa
Unschooled in the marking of configurations
Uninitiated into the intricacies of sacrifice.

At the beginning of the rites,

Not knowing what to do with the offerings,
Odusola burst into tears.” Oturuponmeji  /Ologbonmeji 

(13-13) Otura Meji - Oturameji

Implies peace of mind & freedom from all anxiety. Gentle and mild character. Success in
buying and selling. Appease Eshu. Get sufficient rest. Good time-management a must.
Ebos to Ogun, Yemoja, and Ifa. Conquer enemies. Make money and enjoy family.

OTURA MEJI: “Otura Meji is the source of mystic vision. Mystic vision puts one’s Ori in
alignment with source (Olodumare). Otura Meji is the foundation of an individual’s
sense of destiny and purpose in the world. Orunmila and Esu are prominent in
this Odu as well as Osanyin and Iyami since this Odu is related to the use of the tongue
(the vehicle of ofo ase) and where incantations are born. Otura Meji is a part of the last
cycle of birth, death, transformation, and rebirth. Otura is birth. Odu are
sequential.

In Otura we manifest mystic vision. We have gained the ability to tell the difference
when it is ego, mind, or Ori talking in our heads. From here we can then follow Ori,
spirit. When we are following spirit, we are sure that what we are doing is the correct
thing. There is no fear or doubt. This state leads to the next Odu Irete.

Ther metaphysical principle in Irete is determination. So as the story unfolds anew in

each cycle of four, the mystic vision gives us confidence that we are doing the right thing,
so we gain renewed determination to do it. That determination leads to the
next Odu  Ose, which is abundance, prayers delivered; which leads to the last Odu Ofun,
prayers answered. ...”(Fasola)

This Odu says: (speaking of the role of father.)

“The person with the title Araba is a father. Araba’s title make one a father.

The person we meet in the hut is a father. The person in the front is good enough to be a
father.

This was the divine message revealed for the elderly Muslim with fine robes, when he
was going on a spiritual mission to the land of the Muslims.

They pray for money, good spouses, good children, befitting houses, good health, and all
good things of life ...” Oturameji 

Note: The Muslim priest wanted to manage his subjects. Because of this he went to
consult Ifa for guidance.

He performed the necessary sacrifice and a charm was prepared that would make his
word law.

As a result, he was a successful father for his spiritual community in the sense that he
enabled his people to achieve prosperity. (Ori Baba)

Note: If this Odu is cast for a client, Ifa says the client has enemies who have made him a
thoughtless person. Just as he is poor, he has no wife and family relationships.
He should as quickly as possible offer sacrifices. Oturameji says he should sacrifice
to Ogun, Yemoja, and Ifa.

He would then be able to conquer his enemies, make some money, and finally have a wife
with children.

This Odu also says: (speaking of Ifa knowing the future.)

“Arugbo-nla nise ori fegunfegun cast Ifa for Otu when he was going to Ife to do

divination work.

He was told to sacrifice two walking sticks and two sheep. He was told he would not
return soon.

Otu performed the sacrifice and stayed a long time.” Oturameji 

This Odu also says: (continuing with the theme of Ifa’s power to say what will happen.)

“Arugbo-Oba ni-nso’gbodi’le, Idi-agbani-nse jekujeke divined Ifa for Orunmila when

he was going to discover and establish a town.

He was told to sacrifice a group of soldier ants (owo  ijamja), black soap, forty cowries
already arranged on a string in the dark, a white piece of cloth, and an odan tree.

Orunmila heeded the advice and sacrificed.

The babalawos advised Orunmila to plant the odan tree in a bush and tie the cowries to it.
He should wash his body with the black soap prepared with odan leaves and rows of ants.
He should use the white cloth for covering himself.

If this Ifa incarnates anyone, he should be told to do likewise. The babalawos would tell

him with assurance that the place where he planted the odan tree as described above
would eventually become a marketplace.” Oturameji 

This Odu also says: (speaking of Ifa guiding us to success if we sacrifice.)

“Okiti-ogan-af’idij’ago divined Ifa for Otu. He was told to offer two tortoises in order to

become wealthy.

Otu listened and sacrificed. The babalawos warned Otu not to kill the tortoises but to

sell them. Through a casting of lots he should decide where to go to sell them.
When he arrived at the town, he was offered eighty bags of money for the tortoises.

Esu advised Otu not to accept the price. Esu is always in favor of anyone who performs

sacrifice. When the price was raised to several hundred bags of money, Esu advised him
to accept the offer.

This was how Otu became wealthy.

The babalawo said: The day Otu bought two tortoises should bealled Oturameji.”
Oturameji 

This Odu also says: (predicting success for Orunmila, and why the babalawos sit on a
mat for divination.)

“Olusese  awon ni Awo inu-igbo, Elu-odan-afidij’Odu divined Ifa for Orunmila.

He was told to sacrifice so that he could govern his town properly.

Orunmila said, “What is the sacrifice?”

The babalawos said: Six mats, six parrot feathers, six she-goats, and twelve hundred
cowries. He was told that people from all over the world would come to honor him on the
mat.

Orunmila performed the sacrifice as quickly as possible, and people from all over the
world came to honor him on the mat as predicted.

Since that day, the babalawos have been sitting on the mat to perform Ifa divination.”

Oturameji 
(14-14) Irete  Meji - Iretemeji

Says, “It pays to stop to conquer.” Humility is an important Virtue. Warns against
enemies. Calls for total dedication to Ifa. Propitiate Ori.

Omo Orunmila.

Sacrifice to Sonponno to overcome sickness.

Also Orisa Aje.

Learn to relax.

This Odu says: (speaking to Orunmila.)

“Okan awo Oluigbo cast Ifa for Orunmila when he was going to Ife. He was told that
anyone who he initiated would not die young.

Tete leaves and two pigeons are to be sacrificed. He heard and performed the sacrifice.

The tete was crushed in water to be used for washing his head.” Odu Iretemeji 

This Odu also says: (speaking of the birth of iretemeji.)

“Ada-ile-o-mukankan cast Ifa for Iren when he was going to initiate two sons of Olofin.

He was told to sacrifice.

He was assured that anyone he initiated would not die young.

The day Iren initiated two people who did not die young is to be called Ire-te-meji.”
Odu Iretemeji 

This Odu also says: (speaking to Akon about adjusting his faults.)

“Odan-ab’oripegunpegun cast Ifa for Akon (the crab). He was told that he would never fit
in with the people in the market but if he wanted to adjust this fault in himself, he should
sacrifice a pot of oil (ata-epo) and a shawl.

Akon refused to make the sacrifice on a market day. Akon balanced his pot of palm oil on
his head. When he attempted to wrap himself with his shawl, the pot fell off his head and
the oil soiled his clothes.

The palm oil that soiled Akon’s body that day has remained on his back to this day.
If anyone is born by this Ifa, he should be warned never to use a shawl to cover his body.”
Odu Iretemeji 

This Odu also says: (speaking of Akon becoming a slave to Oluweri.)

“Adilu-abidisumusumu divined Ifa for Oluweri, who was going to buy Akon as a slave.

He was told that if he acquired the slave he would never be in want of people.

A new basin, one she-goat, and chalk (efun) should be used as the sacrifice.

Oluweri obeyed and performed the sacrifice. Akon had many

children. Oluweri originally bought human slaves. They mistreated and deserted him.

Place the chalk in the new basin and offer the she-goat to it.” Odu Iretemeji 

This Odu also says: (speaking of the mother’s role as an architect of her children’s
destiny.)

“The harvest heaps this way, and the farm boundary that way. They were the Awo who
cast Ifa for Ladebu, who was the mother of Oke.

She was advised to offer sacrifice. She complied.

Who owns all the wealth in this home? It belongs to Oke.

“T’oke t’oke” is the sound the guinea fowl makes when it squawks.
And the women in this house? They belong to Oke.
“T’oke t’oke” is the sound the guinea fowl makes when it squawks.” Odu Iretemeji 

(15-15) Ose Meji -  Osemeji

Implies victory over enemies; control over difficulties. Can have long life but must care for
health. Believe in Ifa; Sacrifice to Oshun for love, marriage, financial prosperity.

Also, ebos to Shango and Orunmila to overcome enemies.

In Osemeji  Ifa teaches us that only sacrifice can save human beings. Life is unpleasant
without sacrifice. Lack of faith or self-confidence is always a tragedy.

This Odu says: (speaking to Arugbo - the aged about living a long life.)
“Titoni-nkun’le ti-nmuk’awoto cast Ifa for Arugbo (the aged). They were asked to
sacrifice a hen, a cage full of cotton, and sixteen pieces of chalk (efun) in order that they
might reach a hoary age among the odus.

They heeded the advice and sacrificed.

They lived to be old with gray hair. Anyone who grows old with gray hair among the odus
is to be called Agbameji (the two elders).” Osemeji 

This Odu also says: (speaking to Orisa Aje about becoming a source of happiness in the
world.)

“Osekeseke (merriment) divined Ifa for Aje (wealth).
She was told that the whole world would always be in search of her.

She asked, “What is the sacrifice?” She was told to sacrifice everything edible.

Aje heeded the advice and sacrificed. The whole world is happy to be in search of Aje.”
Osemeji 

This Odu also says: (speaking of why Aje is always moving around.)

Aluko fi ogbe ori re  se ina cast Ifa for Aje (wealth). She was advised to sacrifice any
animal killed without a knife (ekiri’apadafa) in order to lead a settled life.

Aje refused to sacrifice. Because of her refusal, up until today Aje never sits in one

place.” Osemeji 

This Odu also says: (speaking of people who lack faith and question the babalawo.)

“Oluwewegbe’nu-Igbo-tefa divined Ifa for Eji-ose when he was going to Ife land.

He was asked to sacrifice 160 rolls of cotton wool and sixteen walking sticks. He
sacrificed only two of each item.

As he was going, on the way, the two sticks that he sacrificed got broken, but he did not
die.

The babalawo said: Of all the odus, anyone who broke two sticks and did not die should
be called Osemeji.

Therefore, anyone born by this Ifa lacks faith. That is, he will always question
The babalawos. This person finds it hard to believe the truth.” Osemeji 
(16-16) Ofun Meji - Ofunmeji - Orangunmeji

Signifies good monetary fortune. Calls for patience and compromise. Give & Take. With
right ebos success is guaranteed. Pregnancy (?) Tends to be generous and wise.
Respiratory problems (?) Ebos to Aje and Olokun for money. Care for the poor and
needy.

OFUN MEJI: “Ofun Meji is the last of the Odu Meji. Ofun Meji from the elision ‘O Ofun’,
which means like spirit of whiteness with whiteness being a reference to pure
consciousness in its primal form. Ofun is the ase or spiritual power that generates
consciousness in the Immortals who guide creation. Ofun creates the manifestation of
our prayers. So in Ose  Meji we found that Ose creates abundance through prayer.
In Ofun, those prayers manifest. Everything we see in the physical world is created by
light (and sound). Ofun is the source of phenomena or manifestation in the
universe. Ofun Meji is a sign denoting greatness and is related to supernatural
manifestations. It is also a sign sacred to Oduduwa. In this odu the fundamental
principles of earth are born, while in Ogbe, mankind is born. However, these
two odus are in a special relationship of a mystical nature in that they are the last and first
odus, representing the universal cycle as symbolized by the Ouruboros (the snake
devouring itself). Ofun means things are flowing well.

The main ire of this odu is the ire of leadership and honor. In its negative
manifestation, Ofun Meji would be manifestation through invocation that are contrary to
harmony, balance, and spiritual growth. Patience and compromise are called for and
understanding the dynamics of give and take. With hard work, and the right sacrifices,
success is guaranteed. Ebo to Iyami to avoid unexpected bad fortune. Should receive Ifa
for protection from enemies. Must be hygienic and clean. Children of Ofun Meji are
generous. They are rich in wisdom. They exhibit the traits of Obatala. They can be
asthmatic, and frail. For financial prosperity, ebo to Aje and Olokun. They should always
be generous and kind especially with family. This person has met with much failure, but
hope springs eternal. With proper ebo, success is at hand.

Ofo ase Ofun Meji:

’The Universe makes Miracles manifest in my Life at every Moment!’
(Fasola)

This Odu says: (speaking of those who worship Obatala.)

“Ogbe funfun kenewen o

difa fun Orisanla won ni ko rubo
pe gbogbo nkan to n’to ko ni wo
o rubo ojo ti gbogbo
nkan to n’to ko wo mo niyen
ase”

“Ogbe the stranger cast Ifa for Orisanla,

who was told to make ebo so that all he was doing would be sanctioned.
He made ebo, and that was the day he received all the blessings that he needed.
Ase!” Ofun Meji - Ofunmeji - Orangunmeji 

This Odu also says: (speaking of Odu and the spiritual significance of the calabash.)

“Ogbaragada cast Ifa for Odu when he was going to create all the different characters in

the world.

He was advised to sacrifice four pillars and one big calabash having a lid and a chain.
He heeded the advice and sacrificed.

He was assured that no one would question his authority. Therefore he should pitch the
four pillars on the ground together, place the calabash on them, and use the chain to tie
the pillars to his hands.

He obeyed and performed the sacrifice as instructed.

The day Odu created all the characters in the world has since been
called Odudua (Odu that created all that exists, Oodua, Olodumare).

He created all that existed in the calabash.

We ( human beings) are all living inside the calabash. Ofun Meji - Ofunmeji
-  Orangunmeji 

This Odu also says: (speaking to Olofin about the babalawo not focusing on amassing

money.)

“Arugbo-ile-fi-ire-sa-kejekeje divined Ifa for Olofin when he was going to give birth to

the sixteen irunmale (principal odus).

It was predicted that the children would be poor. If he wanted them to acquire money,
he would have to sacrifice sixteen calabashes of cornmeal, sixteen calabashes of white
ground beans, sixteen olele (made out of red beans), and sixteen sheep.

Olofin refused to perform the sacrifice. He said he was contented just with giving
birth to children.

Therefore, the babalawos should never be anxious about amassing money other than to

acquire wisdom and power in their lifetime.” Ofun Meji - Ofunmeji -  Orangunmeji

This Odu also says: (speaking of why babalawos have never been wealthy.)

“Biabani-ki-a-bu-ile. Ile-a-mo-ilepa divined Ifa for Ejiogbe and the remaining fifteen

principal odus.

They were asked to pay the debt of sacrifice that was owed by their mother.

They refused to perform the sacrifice. That is why the babalawos have never been
wealthy although they are rich is wisdom.” Ofun Meji - Ofunmeji - Orangunmeji 

This Odu also says: (speaking of the importance of Ofunmeji among the odus.)

“Agbagba-iluf’idikodi  divined for Orangunmeji, who was asked to sacrifice a sheep,

sixteen pigeons, and thirty-two hundred cowries. He heeded the advice and sacrificed.

The babalawo divided the sacrificial materials into two parts, keeping half for himself
and giving the other half to Orangunmeji to use in propitiating his head (ori) when he
returned home.

On reaching home, Orangunmeji was told that his mother would like to see him and his
senior brothers at the farm. Therefore, he was unable to perform the sacrifice of
propitiating his ori at home.

Carrying the materials with him, he went to join his senior brothers so that they could all
visit their mother as told.

When they arrived at the borders, the customs officer asked them to pay a customs
fee. Ejiogbe, the leader of the odus, did not have the two hundred cowries demanded,
and none of the other fourteen odus had money to pay. Only Orangunmeji, the
sixteenth odu, had the money, which he paid for all of them before they could pass
through to go to the farm.

Therefore, when they arrived at the farm, the remaining fourteen odus decided to make
both Ejiogbe and Orangunmeji the head of the family.

Since that day, we have been calling Orangunmeji “Ofunmeji.”

Since that day we have been saying, “No Ifa is greater than Ejiogbe, and no Ifa is
greater than Ofunmeji.”

For this reason, when casting lots (ibo) in Ifa divination, if Ejiogbe or Ofunmeji is cast,
we always decide the lots in their favor.” Ofun Meji - Ofunmeji -  Orangunmeji