Image created by Dr. Will Coleman Ph.D., Oscar Daniel and Brad Ost (Available in appendix with Excel Spreadsheet)
This extraordinary diagram is a geometrical interpretation of the 256 holy odus of sacred scriptures (parables, proverbs and prescriptions) for cultivating Iwa pele (good character).
THE STRUCTURE OF ODU
Ifa uses an oral scripture to preserve the wisdom of the ancestors. The oral scripture is essentially an extended poem with two hundred and fifty-six sections called Odu. Each Odu has between four and a hundred verses. The verses are used as a problem-solving tool giving insight into the cause and effect polarities shaping a wide range of situations. In Western theological language the verses are mythic stories preserving transcendent principles that can be applied to resolve either inner personal confusion or inter-personal conflict.
When these stories are group together in various sequences, they can be used as a map to guide consciousness through specific areas or personal development. They refer to issues that can be resolved on a daily basis as well as issues that arise over extended periods of personal development.
HOW TO READ THE PARTS OF ESE IFA
THE EIGHT PARTS OF ESE IFA
I. The name of the Divining Priest
A. Human Beings
1. Actual Names (oruko)
2. Nicknames (inagije)
B. Animals or Plants
1. Personified
a. sometimes closely related to the client. [i.e. eesum (elephant grass) is mentioned
as the Ifa priest of igbo (forest) because eesun thrives best in the forest belt]
Commentary: When the name of the diviner is ingije or a nickname the name is in fact the solution to the problem which can be used as the oriki ire when doing ebo. Unfortunately, many of the translations of Odu in English do not include a translation of the name of the diviner, so knowing some liturgical Yoruba is essential for interpreting Odu.
II. The Name of the Client(s)
A. Preceded by 1. "A dia fun" (Ifa divination was performed for ...) 2. "Lo dia fun" (Was the person who performed Ifa divination for ...)
B. The Name of the Client is given.
1. Orisa as clients
2. Community as client
3. Animal, Plant, reptiles or insects as client
4. Human being as client
C. Sometimes followed by a short introduction
1. Giving their residential address
2. Giving their praise name (oriki)
3. Describing them
4. Giving their occupation
Commentary: Frequently the name of the client is in fact summary of the problem. For example, Ifa was cast for man with smallpox on the day he was looking for health. Here again in the English versions of Odu the name of the client is often not translated. When the client is a food that food is the taboo for the Odu.
III. The Reason For The Divination
A. Prominent Reasons are:
1. Illness
2. Fear of death
3. Fear of enemies
4. Lack of a spouse
5. Lack of children
6. Lack of money
B. Forms in which reasons are given.
1. Statement (Woke up and found himself surrounded by enemies)
2. Question (Could he possibly have honor and respect?)
3. Narrative (Who would take riches home from the farm?)
IV. The Sacrifice (ebo)
A. Prescribed by the Priest
1. Animals
2. Foods
3. Gifts
B. Relationship to the Reason
1. Associate to the reason for the divination (They told him to perform sacrifice in order to have children)
2. No association to the reason for the divination given (He was told to perform sacrifice)
C. Where does the sacrifice go?
Commentary: The reason for the diviner might be given on a mundane level but applies to all realms of Creation so place the issue in a universal or transcendent context is important. For example having children can apply to having new students, hunger can be both physical and spiritual and son on.
V. The Client's Decision.
A. Compliance
B. Non-compliance
Commentary: This can be an indication the client coming to the awo is in resistance to the guidance being provided.
VI. Outcome
A. What happened after the client complied?
B. What happened after the client refused to comply?
1. Esu as the enforcer.
Commentary: Most Odu are based on real experience so the outcome is indication of the effectiveness of a particular verse. When the issue of effectiveness is unresolved there is uncertainty about effectiveness and the verse is stating that clearly.
VII. Reaction of Client to results.
A. Joy.
B. Regret.
Commentary: Ifa gives us what we need and not always what we want which can be a source of tension in the ori of the client.
VIII. The Moral.
A. Emphasizing the importance of sacrifice.
B. Calling everyone's attention to the abundance of good fortune.
C. It doesn't take long for an obedient client to get his heart's desire.
D. Ifa acts quickly.
E. A prayer is put into the client's mouth (I am certainly destined to become rich)
F. repetition of the central theme.
Commentary: This is both affirmation of the power of prayer and the fact that odu is about the development of iwa pele.
Example Odu Ifa from Ose Iwori
Owner of Destiny
Owner of Purity
Owner of Supplication
Owner of Coolness
Master of Deliverance
Destiny, the praise name of Ori, cast Ifa divination for Ori
Hopefulness, the praise name of Orishanla, cast Ifa divination for Orishanla
Supplication, the praise name of Orunmila, cast an Ifa divination for Orunmila
Coolness, the off-spring of Osun, cast Ifa divination for Osun
Deliverance, the praise name of Osanyin, cast divination for Osanyin
When they were seeking after the good place in life called perfect Ire, but while staying in different places not knowing why things have not changed to their liking
Why do I have Ire, but still feel this emptiness inside? they asked Olodumare
Patience, the offspring of Olodumare,
Cast Ifa divination for the five of them and told them to combine and always work together in the same place together and the feeling of
fullness and content will be theirs, enough so that it will engulf the world over,
They were told to make ebo, large enough that as long as any person who deploys all your attributes with earnest in the world will enjoy the fruits of your efforts,
They heard the ebo and performed it fully
They were since praising their Babalawo, the Babalawo were praising Ifa and Ifa was singing praises to Olodumare
Come and meet us in complete satisfaction, it is in complete satisfaction that one is normally found at the feet of the Chief of the Orisha.
By Awo Fa’lokun Fatunmbi
AKA David Wilson
LEARNING THE VERSES
In traditional Yoruba culture a person who is identified at their naming as having a destiny as a diviner begins the process of memorizing the Oracle at the age of seven and continues the training for the next seven to ten years, Students of Ifa who do not have access to this type of training are required to rely on written material to cast the oracle, There remains value in memorization and I recommend the student start by learning the verses associated with the Olodu or Odu Meji.
Egbg Ifa Ogunti Ode - Remo.
I I
I I
I I
I I
EJIOGBE
There - is - no - place - on - earth - I - can - go - where - I - will - not - meet - happiness cast Ifa for Odunkun (Sweet Potato) on the day he was going to make the journey to the land of Isu (Yam) and Agbado (corn). Ifa advised Odunkun to make ebo so his life will be sweeter than Isu and Agbabo. Isu and Agbado were tasted by the people of earth and they were not as sweet as Odunkun. It was on that day Odunkun danced and sang for joy saying he would do the ebo over and over again. Ifa advised there was no value in repeating the ebo. Odunkun sang and danced in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Odunkun started to sing Esu put a song in Odunkun's mouth. Odunkun started singing;
Aye Senren ti dun, o dun ju oyin lo.
Aye Senren ti dun, o dun ju oyin lo.
Orisa je aye mi o dun, Alayun Gbalayun.
Orisa je aye mi o dun, Alayun Gbalayun.
Sweet Potato life, sweeter than honey.
Sweet Potato life, sweeter than honey.
Immortals let my life be sweet, o Alayun Gbalayun.
Immortals let my life be sweet, o Alayun Gbalayun.
Commentary:
Ifa says this person is about to go on a journey. Ifa says there will be a blessing of long life, abundance and children. Ifa says this person's star will shine above all other's who are met on the journey. Ifa says this person should eat sweet potatoes as medicine for good fortune.
Etutu: (offering); 4 eiyele (pigeon), 4 akuko_ (rooster), 1 epo (bottle of palm oil), 1 white plate, 4 eko (corn meal cakes), aadan (corn floor mixed with oil), plus many sweet things (honey, sugar, candy) and 25 nira (money), offered to Obatala and Ogun.
Akogi - l 'apa - tied - himself - with - a - rope cast Ifa for the slanderer in the home, the slanderer out on the street and Orunmila on the day they were all told to make ebo inside the home and out on the street. The slanderer in the home and the slanderer out on the street refused to make ebo. Orunmila made ebo and was victorious over his enemies in his home and his enemies out on the street. Orunmila was very happy, he started to sing and dance in praise of the Awa, while the Awo praised Ifa, while Ifa praised Olodumare. When Orunmila started to sing, E§.u put a song in his mouth. Orunmila sang;
Elenini Ile, Elenini ode o. Elenini Ile, Elenini ode o.
Kini mo ra lowo yin.
Elenini Ile, Elenini ode o.
Slanderer in the home, Slanderer out on the street.
Slanderer in the home, Slanderer out on the street.
What did I buy from you?
Slanderer in the home, Slanderer out on the street.
Commentary:
Ifa says the Immortals insist on justice. Ifa says this person will receive a blessing of abundance. Ifa says there are many people saying slanderous things about this person both at home and at work. Ifa says this person will rise above their enemies. Ifa says this person should worship Ifa.
Etutu (offering): 3 eiyele (pigeons), 1 epo (bottle of palm oil), 3 eko (corn mealcakes) 16 nira (money), offered to Obatala and Ogun.
Eewo: (taboo): ground nuts, mushrooms and black cloths.
II II
II II
II II
II II
OYEKU MEJI
Joy - received - at - home - is - not - as - strong - as -joy - received - on - the - farm cast Ifa for Onikabidun on the day Onikabidun wanted to increase his joy Ifa advised Onikabidun to receive five hoes treated with Ifa medicine. Onikabidun took the hoes to his home. The people from his home took the hoes to the farm, while the people from the farm brought their hoes to his house. Both groups of people met on the road between the house and the farm. The people from the farm said their hoes were used for digging up wealth. The people from the house said their hoes were used to bury placentas. Onikabidun was very happy, he started to sing and dance in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Onikabidun started to sing Esu put words in his mouth. Onikabidun sang;
iyoyo ke wa yo fun mi o.
iyoyo ke wa yo fun mi o.
A mi yo nile, a mi yo lajo.
Iyoyo Aye e, Iyoyo
Joyfulness, let people come to me with joy. Joyfulness, let people come to me with joy.
Joy at home, joy on the farm.
Joyfulness, let people come to me with joy.
Commentary:
Ifa says this person will receive a blessing of joy. Ifa says whatever joy is in this person's life will be doubled. Ifa says the blessing of joy includes abundance and children. Ifa says things have not been going well for this person prior to making ebo. Ifa says this person's life has been going in a zig zag pattern from good fortune to bad fortune. Ifa says this person has troubled accepting joy in their life and this attitude must change.
Etutu (offering): 4 eyelet (pigeon), 4 aba adie (hen), 1 eku (rat), 1 Eja aro (black cat fish), 1 epo (bottle of palm oil), 1 white plate, money as determined by the Awo, offered to lbeji. The Awo will mark this Odu with iyerosun on five hoes to be kept in the house, and five hoes to be kept outside.
My - right - hand - Oye - my - left - hand - Oye- two - Oye - become - true - in - front - of - the - tub - cast Ifa for Ape with epo’s head and Alagara Opero on the day the Ape did not want to loose all he had. Ifa advised Ape to made ebo. Ape made ebo on the day he kept the things that belonged to him. From that day on, when the Ape swings through the trees with his child on his back, the child does not fall. The Ape was very happy, he started to sing and dance in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When the Ape started to sing, Esu put words in his mouth. The Ape sang;
Mo ru iyan, mo ru iyan o.
Ide edun pa poju. Ile edun pa poju.
Mo ru iyan, mo ru iyan o.
Ile edun pa poju.
I offered pounded yam.
The house has no misfortune.
I offered pounded yam.
The house has no misfortune.
Commentary:
Ifa says this person must make ebo to ensure they do not loose what they already have gained. Ifa says adimu offerings of pound yam should be presented to this person’s Orisa. Ifa says wool should be wrapped around the pot of this person’s Orisa. Ifa says prayers must be offered to avert unexpected death and misfortune. Ifa says this person has struggled in the past and they will receive a blessing of peace.
Etutu (offering): 5 eiyele (pigeon), 4 abo adie. (hen), 1 white plate, 1 epo (bottle of palm oil), iyan (pounded yam), amount of money established by the Awo, offered to lbeji
Eewo (taboo): grey rat, do not cover the head with leaves when it rains.
II II
I I
I I
II II
IWORI MEJI
The - mortar - that - we - use - to - pound - yam - is - not - used - to
- pierce - elu - an - aged - pot - covered - at - the - mouth - cast Ifa for Olu on the day he wanted to go Ile Olosa (house of the Spirit of the Ocean) and Ile Olosa (house of the Spirit of the Lagoon). Ifa advised Olu to make ebo so the journey would be blessed with goodness. Olu made the ebo. Olu arrived at the home of Olokun and beat him. three times playing ayo (a game of chance). Olokun promised he would give half of his property to anyone who could beat him. playing ayo. Olu went to the home of Olosa and beat him, three times playing ayo. Olosa promised he would give half of his property to anyone who could beat him. playing ayo. It was on that day Olu received the blessing of abundance. Olu was singing and dancing in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Olu started to sing, Esu filled his mouth with a song. Olu sang;
Mo bolu t'ayo mo kan re o.
Mo bolu t'ayo mo kan re o.
Mo bolu t'ayo loyinbo o.
Mo bolu t'ayo mo kan re o, o, o, o.
I played ayo with Olu, I received a blessing.
I played ayo with Olu, I received a blessing.
I played ayo with Olu at the home of a foreigner.
I played ayo with Olu, I received a blessing.
Commentary:
Ifa says this person should make ebo to ask for the blessings they seek. Ifa says this person should become skilled in games of chance. Ifa says this person should offer a sheep to Eleda. Ifa says this person will find good fortune from. a stranger.
Etutu (Offering): 1 eiyele (pigeon), 1 abo adie. (hen), 1 white plate, eko (corn meal cakes) and money to be determined by the diviner, offered to Obatala -
What - you - like - I - don't - like - which - one - should - be - among - us cast Ifa for Onimuti Iwori children of those who ride horses with arrogance in front of Olu on the day they were concerned about being treated like they were dead. Ifa advised the children to make ebo. The children made ebo. The diviner said the image of a dead person is never seen digging ground. From that day on the children were known to be among the living.
Commentary:
Ifa says this person should make ebo to avert death and disease. Ifa says that this person should make ebo so that the world will not treat them as if they are either dead or worthless. Ifa says this person should receive two sets of Ibeji, one set of female lbeji, and one set of male lbeji, as part of their personal shrine. Ifa says the lbeji will provide protection from enemies, death and disease.
Etutu (offering): 4 eiyele (pigeon), 4 abo adie. (hen), 1 white plate, 4 eko (made from cooked yam), eku (small rat), 1 epo (bottle of palm oil) and 50 nira (money), offered to Ibeji and Obatala.
Eewo (taboo): dog and ori fruit.
I I
II II
II II
I I
IDI MEJI (ODI MEJI)
Two - bottoms - that - I - use - to - sit - on - give - me - comfort cast Ifa for Onibode Ejiejiemogun on the day Onibode Ejiejiemogun wanted to see goodness greet him twice a day. Ifa advised Onibode Ejiejiemogun to make ebo so goodness would not pass him by Onibode Ejiejiemogun made ebo. From that day on goodness greeted Onibode Ejiejiemogun twice a day.
Commentary:
Ifa says this person will receive blessings if ebo is made. Ifa says this person believes good fortune has passed them by. Ifa says when good fortune has come to this person in the past it has slipped through their fingers. Ifa says this person remains optimistic about the future and they should offer prayers to the Orisa asking for support in the manifestation of their dreams. Ifa says constant prayer will brings this person's dreams into reality.
Etutu (offering): 4 eiyele (pigeon), all edible things (offerings of a variety of prepared foods), 4 eko (corn meal cakes), 1 epo (bottle of palm oil), 1 white plate and 40 nira (money), offered to Esu.
Eetalewa - with - gbagbdegbagada - eyes cast Ifa for Orunmila on the day Orunmila was carrying lagede to the three meeting places of death. It is duck we call sojiji and it is lagade who was being carried to the three meeting places of death. Ifa advised Orunmila to make ebo so death, disease and the stone of trouble would not greet him at the three meeting places of death. Orunmila made ebo and passed through the three meeting places of death with lagade. Both of them made the journey unharmed. Orunmila started to sing and dance in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare.
Commentary:
Ifa says this person must make ebo so the stones thrown by death and disease will not reach them.
Etutu (Offering): 3 Ako okuta (hard stones), 3 eiyele (pigeon), 1 eko (corn meal cake), 1 agbo (ram), 1 white plate and money determined by the diviner, offered to Esu.
Eewo (taboo): If a yam breaks while it is being removed from its container it must not be eaten. Do not dig holes near the entrance to the city.
I I
I I
II II
II II
IROSUN MEJI
Their - mouth - their - mouth cast Ifa for Apeni on the day he was being threatened by the mouth of the people of the world. Ifa advised Apeni to make ebo to avoid death and destruction from the mouth of the people of the world. Apeni made ebo. Apeni was protected from the death and destruction caused by the people of the world. Apeni was singing and dancing and praising the Awo, while the Awo praised Ifa while Ifa praised Olodumare. When Apeni started to sing Esu put a song in his mouth. Apeni sang;
Enu won, e nu won e le pa Apeni
Enu won, e nu won e le pa Apeni
Their mouth, their mouth cannot kill Apeni.
Their mouth, their mouth cannot kill Apeni.
Commentary:
Ifa says this person must make for protection from enemies. lfa says offerings should be made to the family Egungun.
Etutu (offering): 4 eiyele (pigeon), 4 aba adie. (hen), 1 epo (bottle of palm oil), akara (bean cakes), moin - moin (startch balls) and 16 nira (money), offered to Ori and Egungun.
Porogun - of - igbodu - with - a - stock - bottom cast Ifa for Okansusu Irosu on the day Okansusu Irosu made the journey from the home of the ancestors to the home of the people on earth. Ifa advised Okansusu Irasu to make ebo so when Okansusu Irosu pounds yam he will see a child eat it, when Okansusu Irosu prepares soup he will see a child eat it. Okansusu Irosu made ebo and saw children eating everything he cooked. Okansusu Irosu started to sing and dance in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. As Okansusu Irosu started to sing, Esu put a song in his mouth. Okansusu Irosu sang;
Baba ma je nikan je , iyan ti mo gun.
Baba ma je nikan je ,, Obe ti mo se.
Baba ma je nikan je ,
Father don't let me eat alone, yams that I have prepared.
Father don't let me eat alone, soup that I have prepared.
Father don't let me eat alone.
Commentary:
Ifa says this person or someone close to them is looking for children. Ifa says making ebo will bring a blessing of children.
Etutu (offering): iyan (pounded yam), eba (soup), sweet things, 1 eiyele (pigeon), 1 abo adie. (hen), 1 white plate, 1 epo (bottle of palm oil) and 35 nira. Offered to Ori and Egungun.
Eewe (snake): snake, red cloths.
II II
II II
I I
I I
OHENREN MEJI (OWONRIN MEJI)
Thief - but - not - a - thief - who - made - the - diviner - take - our - things - in - our - presence cast Ifa for Owon foliage on the day that he wanted to bring the power of a chief from the sea. Ifa advised Owon foliage to make ebo so that he would receive the blessing of fame. Owon foliage made ebo and became a chief. Owon foliage started to sing and dance in praise of the Awo, while the Awo was praising Ifa, while Ifa was praising Olodumare. When Owon foliage started to sing, Esu put a song in his mouth. Owon foliage sang;
Owon mi jo, Own mi yo
Owon ti mu ota oye b’odo.
Owon mi jo, Own mi yo
Owon day dance, Owon day sing.
Owon has brought the power of the chief from the sea.
Owon day dance, Owon day sing.
Commentary:
Ifa says this person must make ebo so they may receive an important title or position. Ifa says this person has the head of a leader. !fa says this person must assume a position of responsibility within their family. Ifa says this person can help their family solve a problem.
Etutu (offering): 6 eiyele (pigeon), 6 aba adie (hen), 6 eku (small rat), 6 eja aro (black cat fish), 1 white plate and 25 nira (money), offered to -Obatala and Esu.
It - is - a - big - tree - that - takes - a - brass - bell - broom - the - little - palm - tree's - mouth - leaving - insult - behind - saying - that - nobody - should - push - the - calabash - gradually - beside - them cast Ifa for Ologbo Jigolo (sluggish cat) on the day Ologba Jigolo found himself under attack by those who throw hexes. !fa advised Ologbo Jigolo to make ebo. Ologba Jigolo made ebo. From that day on Ologbo Jigolo traveled without being harmed. Ologba Jigolo started to dance and sing in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Ologbo Jigolo started to sing, Esu put a song in his mouth. Ologbo Jigolo sang;
Ologbo dudu ese, goolo ma se lo gozo ma se bo.
Black cat, sluggishly I will go, sluggishly I will come back.
Commentary:
Ifa says if this person is planning to take a trip they should make ebo in order to avoid being harmed by hexes. Ifa says after ebo is made this person should use Eyonu herbs to attract good things while on the journey.
Etutu (offering): 10 okete (large rat), 1 epo (bottle of palm oil), 1 white plate and 50 nira (money), offered to Obatala and Esu.
I I
II II
II II
II II
O'BARA MEJI
Washing - the - right - hand - with - the - left - hand - and - washing - the - left - hand - with - the - right - hand cast Ifa for Awun (white wood) on the day he wanted to have his head cleaned. Ifa advised Awun to make ebo. Awun made ebo. It was on that day that Awun received a good head. Awun sang and danced in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Awun started to sing, Esu put a song in his mouth.
Awun sang;
Awun de na, Awun dero. Ori ire l'Awun nwe .
Awun de na, Awun djro. Ori ire l'Awun nw .
Awun has come, Awun easiness. It is good luck that Awun takes a bath.
Awun has come, Awun easiness. It is good luck that Awun takes a bath.
Commentary:
Ifa says this person should have their head cleaned so the hand of the Awa will ease their burden. Ifa says this person should worship Ifa so their burden may continue to be lifted.
Etutu (offering): 4 eiyele (pigeon), 4 aba adie. (hen), 1 epa (bottle of palm oil), 6 iyan funfun (white yarn), 6 eko (corn meal cakes) and 50 nira (money), offered to Esu.
Abarere Awo Odan cast Ifa for Odan on the day he was preparing to reestablish himself. Ifa advised Odan to make ebo so the area would have shade. Odan made ebo. The area started having shade. Odan started to sing and dance in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Odan started to sing, Esu put a song in his mouth. Odan sang;
Odan nbi,Odan nre. Odan ti mule Ibudo o.
Odan nbi,Odan nre. Odan ti mule Ibudo o.
Odan was born, Odan survived. Odan has established itself.
Odan was born, Odan survived. Odan has established itself.
Commentary:
Ifa says it is a good time for this person to start a new project. Ifa says if this person wants to move the time is right. Ifa says if this person is about to enter a relationship, the relationship will be good. Ifa says this person will receive a blessing of abundance and a blessing of a good relationship.
Etutu (offering): 4 eiyele (pigeon), 4 abo adie. (hen), 1 epo (bottle of palm oil), 1 white plate, 4 eko (corn meal cakes) and 100 nira (money) offered to Esu.
Eewe (taboo): hunting small birds.
II II
II II
II II
I I
OKANRAN MEJI
The - hard - wood - of - the - forest - used - to - make - Osunsun - staff - doesn't - give - juice - while a - tree - used - to make - Atori - staff - will - draw - blood cast Ifa for Sakoto on the day he was making a journey to the town of Owa. Ifa advised Sakoto to make ebo. Sakata made ebo. As Sakoto was traveling to Owa he met Esu and gave him a bean cake. Esu took the day cake and changed himself into a woman. Esu posing as a woman asked Sakoto for whatever he could give. Sakoto gave the woman a bean cake. Esu took the cake and changed himself into a small child. Esu posing as a child asked Sakoto for whatever he could give. Sakoto gave the child a bean cake. On the journey Sakoto gave away three bean cakes. Esu asked Sakoto where he was going. Sakoto said he was making the journey to Owa. Esu told Sakoto the people of Owa were suffering for a long time without rain. Esu pointed to a patch of ado (small gourds used to carry medicine) and told Sakoto to go among the ado. Esu said some of ado would say, "Pluck me," and others would remain silent. Sakoto was instructed to take one of the ado that remained silent and cut off the top. Esu said as Sakoto approached the entrance to Owa he should lift the ado up over his head and announce he was bringing rain. Sakoto did as he was instructed and entered the town saying; "People of Owa I bring rain." Immediately it started to rain. The next day the Oba of Owa instructed the town crier to tell the people of Owa he wanted to meet the stranger who said he had brought the rain. Sakoto was brought to the Oba and the Oba divided all his property and belongings giving half to Sakoto. It was on that day Sakoto received the blessings he had been looking for. Sakoto started to sing and dance in praise of the Awo, while the Awo praised ha, while Ifa praised Olodumare. When Sakoto started to sing, Esu put a song in his mouth. Sakoto sang;
Sakoto mo lewa, awo ire dun bo n'if e
Sakoto mo lewa, awo ire dun bo n'if e
Sakoto is beauty, good divination is sweet to praise.
Sakoto is beauty, good divination is sweet to praise.
Commentary:
Ifa says this person is about to go on a journey. Ifa says this person should make ebo so that the journey will bring fame and abundance. Ifa says when this person arrives at their destination they will be able to solve a problem that will bring good fortune. Ifa says this person should offer bean cakes to Esu before making the journey. Ifa says when this person arrives at their destination they will have many benefactors.
Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), 1 epa (bottle of palm oil), 1 white plate, 4 eko (corn meal cakes) and 20 nira (money) offered to Ogun and Esu.
There - are - different - ways - found - the - land - of - the - ancestors cast Ifa for Igbegbe (rat) on the day he was doing to sell rat at the market. Ifa advised Igbegbe to make ebo so he would see things clearly. Igbegbe made ebo and had clear vision.
Commentary:
Ifa says this person is not seeing things clearly. Ifa says this person should make ebo to clear away confusion.
Etutu (offering): 2 eiyele (pigeon), 3 adie. (fowl), 1 epo (bottle of palm oil), mariwo (dried palm leaves), 1 white plate and 25 nira (money), offered to Ogun and Esu.
I I
I I
I I
II II
OGUNDA MEJI
Dried - palm - leaves cast Ifa for tiger on the day that tiger was going hunting. Ifa advised tiger to make ebo so he would reap the fruit of his efforts. Tiger was reluctant to make ebo. Tiger went on the hunt and captured a deer he placed under a palm tree. As he was about to eat the deer dried palm leaves fell from the tree and sacred him away. Tiger continued the hunt and captured an antelope he placed next to an anthill. As he was about to eat the antelope it became covered with ants. Tiger returned to the Awo and asked what should be done in order to reap the fruit of his efforts. Ifa advised tiger to make ebo. Tiger made ebo. From that day on tiger ate all the game he captured on the hunt.
Commentary:
Ifa says this person must make ebo to keep the fruit of their labor.
Etutu (offering): 4 eiyele (pigeon), 4 adie. (fowl), 1 piece of leather, 1 epo (bottle of palm oil), 1 white plate and 55 nira (money), offered to Ogun and Ifa.
Eluku - does - not - have - Oro - while - Oro - does - not - have - a - metal - bell cast Ifa for the people of Idena - Magbon on the day the entire town was weeping for good fortune. Ifa advised the people of Idena - Magbon to make ebo so they would receive the good fortune that would put an end to their weeping. The people of Idena - Magbon made ebo. It was on that day the people of Idena - Magbon received the blessing of good fortune.
Commentary:
Ifa says this person should make ebo to insure good fortune comes their way. Ifa says many blessings are close but there is a risk they will be lost if ebo is not made.
Etutu (offering): 2 agogo (metal bell), 2 eiyele (pigeon), 2 adie (fowl),
2 Osunsun (hard wood stick used to strike the bells) and money determined by the diviner. Both bells are to be marked with iyerosun. One bell is for the diviner and the other bell is for the person who has received the Odu.
Eewu (taboo): carry money 1n a purse or wallet blessed for protection.
II II
I I
I I
I I
OSA MEJI
The - front - wheel - bears - money - while - the back - wheel - bears - beads - while Ogedegede - keeps - on - shining - on - top - of - the - river cast Ifa for Orunmila on the day he was preparing to go to far places. Ifa advised Orunmila to make ebo before starting the journey. Orunmila made ebo. Orunmila offered gin to those who were traveling with him. When they finished drinking they looked into each other's faces and said the man we wanted to harm has offered us gin. They all said they no longer wanted to harm Orunmila. From that day on Orunmila was unharmed.
Commentary:
Ifa says this person is going to work with a stranger and they should go ahead and accept the job. Ifa says this person will travel to the lagoon where there will be a breeze. (This is a reference to some type of disruption at an initiation). Ifa says this person has many enemies. Ifa says if this person makes ebo their enemies will have a change in heart. Ifa says this person should offer two bottles of gin, one should be given to this persons enemies and the other should be given to the diviner. Ifa says that before the gin is given to this person's enemies, this person should take a drink from the bottle in the presence of their enemies.
Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), 1 epo (bottle of palm oil), 4 bags of corn meal, 1 white plate, 2 oti (bottles of dry gin), and 100 nira (money) offered to Iyaami.
While - we - are - doing - good - nobody - says - anything - when - we make - a mistake - bad - people - start - spreading - the - word cast Ifa for Ejipabileseigi on the day he was in search of fame and fortune. Ifa advised Ejipabileseigi to make ebo. Ejipabileseigi made ebo. From that day on Ejipabileseigi was known as a great man.
Commentary:
Ifa says this person should make ebo on behalf of the elderly. Ifa says if this person makes ebo they will not lose what they already have. Ifa says this person has helped many people and some of them do not appreciate the help. Ifa says this person should ignore those who do not appreciate the work and continue to do good things in the world. Ifa says good work will soon bring good fortune.
Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), obi (kolanuts), orogbo (bitter kola), 1 white plate, 1 epo (bottle of palm oil) and 25 nira (money) .
Eewu (taboo): soup eaten from the pot.
II II
I I
II II
II II
IKA MEJI
The - bird - flies - in - the - sky while - the - stranger - travels - by - sea while - the - dog - comes - to - take - a - name cast Ifa for Erelu of the Sea, the son of the sea boat, the shrine on top of the sea, on the day he was searching for abundance. Ifa advised Erelu of the Sea to make ebo. Erelu of the Sea made ebo. From that day on Erelu of the Sea received all the blessings he asked for. Erelu of the Sea started to sing and dance in praise of the Awo, while the Awo praised Ifa, while ha praised Olodumare. When Erelu of the Sea started to sing, Esu put a song in his mouth. Erelu of the Sea sang:
Oko mi si oko mi gbo. Oko mi si, oko mi gbo
Ebute ire l oko mi lo. Etube ire l oko mi lo.
Sea boat come, sea boat shake. Sea boat come, sea boat shake.
It is good sea where the boat is sailing. It is good sea where the boat is sailing.
Commentary:
Ifa says this person should make ebo if they are going on a journey. Ifa says this person should make ebo if they earn a living with a boat. Ifa says this person will become wealthy if they work with a stranger.
Etutu (offering): small wooden boat (to be placed on the white plate), ogede weere. (banana), eyin (egg), 1 epo (bottle of palm oil), 1 adie. (fowl) and money determined by the diviner, offered to Esu.
You - are - wicked - I - am - wicked cast Ifa for Agbadu (snake) who was soft in the belly on the day Agbadu was to be made a chief. Ifa advised Agbadu to make ebo Agbadu refused to make ebo. From that day on whenever anyone saw Agbadu they ran away.
Commentary:
Ifa says this person is having a difficult time in a personal relationship. Ifa says if this person is married they are having problems in their marriage. Ifa says this person is overly anxious and this condition is making their problems worse. Ifa says there are people who want to help this person, but this person is chasing them away. Ifa says that this person needs courage.
Etutu (offering): 1 on agbadu (head of a snake), 1 eiyele (pigeon), 1 adie. (fowl), 1 epo (bottle of palm oil) and money to be determined by the diviner, offered to Esu
Eewu (taboo): grey monkey.
II II
II II
I I
II II
OTURUPON MEJI
Head - of - the - tender - palm cast Ifa for Ikusigbade (death forget me) on the day death was looking for her. Ifa advised Ikusigbade to make ebo. Ikusigbade made ebo and received a blessing of long life.
Commentary:
Ifa says if this person is expecting a baby they must make ebo to prevent abiku. Ifa says the baby has promised the Immortals the baby would return to the land of the ancestors soon. Ifa says ebo must be made so the baby will change its promise to return to the ancestors before becoming full- grown.
Etutu (offering): Mariwo (palm fronds), 1 eiyele (pigeon), 1 adie (fowl), 1 epo (bottle of palm oil), 1 white plate and 50 nira (money), offered to lbeji
Thin - leather - that - covered - the - face - of - Egungun cast Ifa for Yaya and Yaya on the day they both wanted to build a house. Ifa advised Yaya and Yaya to make ebo. Yaya refused to make ebo. Yaya made ebo. The house made by Yaya fell down. The house built by Yaya lasted the rest of his life and he lived comfortably from that day on.
Commentary:
Ifa says this person is looking for a new place to live. Ifa says this person must make ebo to find a comfortable place to live.
Etutu (offering): adimu to ancestors, offered to Egungun and lbeji
Eewu (taboo): three sided kola nut.
I I
II II
I I
I I
OTURA MEJI
As - water - flows - over - the - path - the - path - flows - through - the - Eri - river cast Ifa for the Muslim with long cloths on the day the Muslim with long cloths was trying to follow the path of the Immortals. Ifa advised the Muslim with long cloths to make ebo. The Muslim with long cloths made ebo. From that day on things went smoothly for the Muslim with long cloths.
Commentary:
Ifa says this person must lead a devotional life to receive blessings.
Etutu (offering): 4 Eiyele (pigeon), 4 adie (fowl), 2 sets of Muslim prayer beads, 1 epo (bottle of palm oil), 1 white plate and money determined by the diviner, offered to Obatala.
It - is - the - egg - that - reject - the - spirit - of - the - child - it - was - the - sperm - that - rejected - the - spirit - of - the - child cast Ifa for Earth and the destructive powers living on earth, on the day Earth wanted to make sales at the market. Ifa advised Earth to make ebo so Earth would not be damaged by the destructive powers living on earth. Earth made ebo, From that day on all profit stayed with Earth.
Commentary:
Ifa says this person should make ebo so the destructive ancestors in their family will not steal their abundance. Ifa say this person should make an offer of kindness to their colleagues so they do not become jealous and destructive.
Etutu (offering): 1 eiyele (pigeon), 1 adie (fowl), l white plate, 1 epo (bottle of palm oil) and 100 nira (money), offered to Obatala.
Eewu (taboo): uncooked oil.
I I
I I
II II
I I
IRETE MEJI
Amukikutu cast Ifa for the people of Ipere Amuyo on the day they were going to use gin to nurse their children. Ifa advised the people of Ipere Amuyo to make ebo. The people of Ipere Amuyo made ebo. From that day on the children of Ipere Amuyo developed good character.
Commentary:
Ifa says this person will have many children. Ifa says this person should make ebo so they will have abundance and good character.
Etutu (money): 1 adie. (fowl), 1 eiyele (pigeon), 1 bottle of palm oil, 1 white plate, eko and 40 nira (money), offered to Osun and Ifa.
The - bottom - bead - on - the - left - and - the - bottom - bead - on - the - right - never - argued - among - themselves cast Ifa for Imo omi on the day she was going to have children on earth. Ifa advised Imo omi to make ebo. Imo omi made ebo. Imo omi received a blessing of children. Imo omi sang and danced in praise of the Awo, while the Awo praised Ifa, while Ifa praised Olodumare. When Imo omi started to sing, Esu put a song in her mouth. Imo omi sang;
Ko de si omo late omo wun mi ju ileke
Ko de si omo late omo wun mi ju ileke
There are no children for sale, I love children more than beads.
There are no children for sale, I love children more than beads.
Commentary:
Ifa says if a woman wants children she should make §.bQ with her jewelry and ask the ancestors for a blessing of children.
Etutu: 1 eiyele (pigeon), 1 adie. (fowl), beads, eko (corn meal cakes), 1 epo (bottle of palm oil), 1 white plate and 45 nira (money), offered to Osun and Ifa.
Eewu (taboo): cock, spinach.
I I
II II
I I
II II
OSE MEJI
Poromisole cast Ifa for Otu on the day Otu was making a journey to Ijebu. Ifa advised Otu to make Otu made From that day on Otu was an important person.
Commentary:
Ifa says this person should make ebo so they will be regarded as an important person.
Etutu (offering): 1 eiyele (pigeon), 1 adie (fowl), bean cakes, 1 epo (bottle of palm oil), eko (corn meal cakes) and 40 nira (money), offered to Ori.
When - night - comes - the - leaves - of - the - forest - become - transformed - while - Gbodogi - leaves - become - transformed - into - a - person cast Ifa for Tuwase Ihuloko on the day Tuwase Ihuloko wanted the goodness from the land of the Immortals to meet him on earth. Ifa advised Tuwase Ihuloko to make ebo. Tuwase Ihuloko made ebo. From that day on the goodness from. the land of the Immortals made the journey to earth.
Commentary:
Ifa says the good fortune of this person is divided between the realm of Spirit and the realm of humans. Ifa says this person must make ebo to receive the blessings of Spirit on earth.
Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), 1 epo (bottle of palm. oil), 1 white plate and 30 nira (money), offered to Ori.
II II
I I
II II
I I
ORAGUN MEJI (OFUN MEJI)
Ogbe - the - stranger - cast Ifa for Orisanla on the day Orisanla was searching for abundance. Ifa advised Orisanla to make ebo. Orisanla made ebo. From that day on Orisanla had all the blessings he needed. Kiki ire (prayer for good fortune);
Ogbe funfun kenewen o dlfa fun Orisanla won, ni ko rubo,
pe gbogbo nkan to n' to ko ni wo, o rubo ojo ti gbogbo
nkan to n'to ko wo mo niyen. Ase.
Ogbe the stranger cast Ifa for Orisanla who was told to make ebo that all he was doing would be sanctioned. He made ebo and that was the day he received all the blessings that he needed. May it be so.
Commentary:
Ifa says this person should worship Obatala. Ifa says if this person is an Obatala worshipper they should make ebo to Obatala for abundance. Ifa says the offering should be made with a recitation of this Odu.
Etutu (offering): adimu Obatala
All - things - appear - as - thorns - that - affect - ones - feet cast Ifa for Elejiorangun on the day he was in the midst of his enemies. lfa advised Elejiorangun to make ebo. Elejiorangun made ebo. From that day on Elejiorangun defeated his enemies.
Commentary:
Ifa says this person must make ebo to Oro. JIa says Oro will support this person’s effort to defeat their enemies.
Etutu (offering): 4 eiyele (pigeon), 4 adie (fowl), 1 epo (bottle of palm oil), 1 white plate, eko (corn meal cakes) and money determined by the diviner, offered to Oro.
PRAISE NAMES FOR ODU
The Odu need to be learned in the order of seniority and it is acceptable to call them by the name of each leg of Ifa. However based on the conventions of Yoruba language whenever a word ends in a vowel and the next word beings with a vowel one of the letters is dropped. There are no hard and consistent rules to determine which vowel remains and which one disappears. The Odu are presented here with the name of each leg of Ifa in the first column and the proper pronunciation in the second column and common praise names in the third column. Most of the praise names are shortened references to the personalities who appear in the verses and they are used as a trigger for remembering the verse itself. There are no dropped vowels in the first section of meji Odu because the word meji does not begin with a vowel. The meji are presented with common praise names.
MEJI
1. Ogbe Meji Ejiogbe
2. Oyeku Meji Ejioyeku
3. Iwori Meji Ejiwori
4. Odi Meji Ejiodi Idi Medi Ejidi
5. Iron Meji Ejiirosun
6. Owonrin Meji Ejiowonrin Ohenren Meji Ejiohenren
7. O’bara Meji Eji o’bara
8. O’kanran Meji Ejiokanran
9. Ogunda Beji Ejiogunda
10. Osa Meji Ejiosa
11. Ika Meij Ejika
12. Oturupon Meji Ejioturupon
13. Otura Meji Ejiotura Etura Meji Ejietura
14. Irete Meji Ejirete
15. Ose Meji Ejiose
16. Ofun Meji Ejiofun Oragun Meji Ejioragun
OGBE
17. Ogbe - Oyeku Ogbe Yeku Ogbe alamulu
18. Oyeku - Ogbe Oyeku l’Ogbe
19. Ogbe - Iwori Ogbe’wori Ogbewehin
20. Iwori - Ogbe Iwori’gbe Woribogbe
21. Ogbe - Odi Ogbe’di Ogbedi Kaka
22. Odi - Ogbe Idigbe Idin Ekute
23. Ogbe - Irosun Ogbe’rosu Ogbe Dosunmu
24. Irosun - Ogbe Irosu Ogbe Irosun Agbe
25. Ogbe - Owonrin Ogbewonrin Ogbe Wunle
26. Owonrin - Ogbe Owonrinogbe
27. Ogbe - O’bara Ogbe’bara Ogbe Gbarada
28. O’bara - Ogbe O’barabogbe
29. Ogbe- O’kanran Ogbe ‘kanran Ogbekoran
30. O’kanran - Ogbe Okanransode
31. Ogbe - Ogunda Ogbe’gunda Ogbedunga
32. Ogunda-Ogbe Ogundagbe Odundabede
33. Ogbe - Osa Ogbe’sa Ogbesa
34. Osa - Ogbe Osa’gbe
35. Ogbe - Ika Ogbe’ka
36. Ika - Ogbe Ika’gbe
37. Ogbe - Oturupon Ogbe ‘turupon Ogbe ‘turupon
38. Oturupon - Ogbe Oturupon’gbe
39. Ogbe - Otura Ogbe’tura OgbeAlara
40. Otura Ogbe Otura’gbe Otura Oriko
41. Ogbe - Irete Ogbe’rete Ogbe Ate
42. Irete - Ogbe Irete’gbe Irete - Agbe
43. Ogbe - Ose Ogbe-se Ogbe Segun
44. Ose - Ogbe Ose’gbe Osomina Ose Orogbe
45.Ogbe-Ofun Ogbe’fun Ogbe Fohun Folohun
46. Ofun-Ogbe Ofun-gbe Ofunnogbe
OYEKU
47. Oyeku - Iwori Oyeku - Wori Oyeku - biwori
48. Iwori - Oyeku Iwoni ‘yeku
49. Oyeku - Odi Oyeku’di Oyeku - Sidin
50. Odi - Oyeku Idi ’yeku Idin gelede
51. Oyeku - Irosun Oyeku’rousu Ogosun
52. Irosun - Oyeku Irosu ‘yeku Arosun Takeleku
53. Oyeku - Owonrin Oyeku Wonrin Oyewonrinmi
54. Owonrin - Oyeku Owonrin ‘yeku
55. Oyeku - O’bara Oyeku Bara
56. O’bara - Oyeku O’bara ‘yeku
57. Oyeku - Okanran Oyeku lekan
58. Okanran - Oyeku Okanran ‘yeku
59. Oyeku - Ogunda Oyeku Eguntan
60. Ogunda - Oyeku Ogunda’aiku
61. Oyeku - Osa Oyeku Gasa
62. Osa - Oyeku Osa ‘yeku
63. Oyeku - Ika Oyekubeka
64. Ika - Oyeku Ika ‘yeku
65. Oyeku - Oturupon Oyeku batutu
66. Oturupon - Oyeku Oturupon’ yeku
67. Oyeku - Otura Oyekubatuye
68. Otura - Oyeku Otura - aiku
69. Oyeku - Irete Oyeku ‘rete Opoku Irete
70. Irete - Oyeku Irete ‘yeku
71. Oyeku - Ose Oyekuse Oyeku pose
72. Ose - Oyeku Osesaiku
73. Oyeku - Ofun Oyeku ‘fun Oyeku ya fokun
74. Ofun - Oyeku Ofun’yeku
IWORI
75. Iwori - Odi Iwori’di
76. Odi - Iwori Idiwori
77. Iwori - Irosun Iwori’rosun Iwori Wosu
78. Irosun - Iwori Irosu wori Irosun Awoye
79. Iwori - Owonrin Iwori Wonrin Iwori Owari
80. Owonrin - Iwori Owonrin wori
81. Iwori - O’bara Iwori Bara Iwori Obere
82. O’bara - Iwori O’bara Wori Obanikosi
83. Iwori - Okanran Iwori nikanran
84. Okanran - Iwori Okanran Wori Okanran Awoye
85. Iwori - Ogunda Iworiwogunda Iwori Awede
86. Ogunda - Iwori Ogunda Wori Ogunda Lawori
87. Iwori - Osa Iworiwosa
88. Osa - Iwori Osa Wori Osa Woo Iwori Woo
89. Iwori - Ika Iworiwoka Iwori Avoka
90. Ika - Iwori Ika Wori
91. Iwori - Oturupon Iwori ‘turupon
92. Oturupon - Iwori Oturupon Wori Oturupon Lawi
93. Iwori - Otura Iwoniwotura Iwori Wotu
94. Otura - Iwori Otura Wori
95. Iwori - Irete Iwori - ate
96. Irete - Iwori Irete Wori Atepa Iwori
97. Iwori - Ose Iworiwase Iwori Wowo
98. Ose - Iwori Ose Wori
99. Iwori - Ofun Iworiwofun
100. Ofun - Iwori Ofun Wori Ofun Gondo
ODI (IDI)
101. Odi - Irosun Idi’osu Odi aisun
102. Irosun - Odi Irosu’di Olosun din
103. Odi - Owonrin Odi’wonrin Idin aarin
104. Owonrin - Odi Owonrin’di Owonrin Sidin
105. Odi - O’bara Odi’bara
106. O’bara - Odi Obara’di O’bara Obodi
107. Odi - Okanran Odi’kanran
108. Okanran - Odi Okanran di
109. Odi - Ogunda Odi’gundi
110. Ogunda - Odi Ogunda’di Ogunda Gedi lgbin
111. Odi-Osa Odi’sa j
112. Osa - Odi Osa’di
113. Odi-Ika Odika Idinka
114. Ika-Odi Ika di Nkala nkadi
115. Odi - Oturupon Odi Turupon
116. Oturupon - Odi Oturupondi
117. Odi - Otura Odi’tura Odi stato
118. Otura - Odi Otura di Otura Aladin In
119. Odi - Irete Odi’rete Odi Amileke
120. Irete - Odi Irete di
121. Odi - Ose Odi’se Odi See
122. Ose - Odi Ose di
123. Odi - Ofun Odi’fun
124. Ofun - Odi Ofun di Ofun Untedi
Irosun
125. Irosun - Owonrin Irosu Wonrin Irosun Elerin
126. Owonrin - Irosun Owonrin ‘rosu Owonrin Onitude
127. Irosun - O’bara Irosu O’bara Irosun Era
128. O’bara - Irosun O’bara’rosu O’bara Lasun
129. Irosun - Okanran Irosu Okanran
130. Okanran - Irosun Okanran’rosu
131. Irosun - Ogunda Irosu Ogunda Irosun Gebamoyan
132. Ogunda - Irosun Ogunda’rosu Ogunda Eje Ta Soro
133. Irosun - Osa Irosu Osa Irosun Saara
134. Osa - Irosun Osa Rosu Osa Leesun
135. Irosun - Ika Irosu Oka Ero Ma Sun Ka
136. Ika - Irosun Ika’rosu
137. Irosun - Oturupon Irosu Turupon Irosun Etutu
138. Oturupon - Irosun Oturupon Rosu Oturupon Sokun
139. Irosun - Otura Irosu Tura Irosun Ateere
140. Otura - Irosun Otura Rosu Otura Amosun
141. Irosun - Irete Irosu Rete Irosun Openme
142. Irete - Irosun Irete Rosu Irete Nsun
143. Irosun - Ose Irosu Ose Irosun Oso
144. Ose - Irosun Ose’ rosu Ose Olosun
145. Irosun - Ofun Irosu Ofun Irosun Afin
146. Ofun - Irosun Ofun’rosu Ofun Untedi
OWONRIN
147. Owonrin - O’bara Owonrin ‘bara Owonrin Palaba
148. O’bara - Owonrin O’bara wonrin
149. Owonrin - Okanran Owonrinkanran
150. Okanran - Owonrin Okanran Won Okanran Ajagbule
151. Owonrin - Ogunda Owonringunda Owonrin In Dagbon
152. Ogunda - Owonrin Ogundawonrin Ogunderin Sile
153. Owonrin - Osa Owonrin sa Owonrin Wosa
154. Osa - Owonrin Osa Wonrin Osa Onilesun
155. Owonrin - Ika Owonrin ‘ka Owonrin Woka
156. Ika - Owonrin Ika Wonrin Ika Alakan
157. Owonrin - Oturupon Owonrin Turupon Owonrin Baturupon
158. Oturupon - Owonrin Turupon Wonrin Oturupon Obalufon
159. Owonrin - Otura Owonrin Otura Owonrin Elejigbo
160. Otura - Owonrin Otura Wonrin Otura Alaketu
161. Owonrin - Irete Owonrin ‘rete
162. Irete - Owonrin Irete Wonrin Irete Olofa
163. Owonrin - Ose Owonrin ‘se Owonrin Wese
164. Ose - Owonrin Ose wonrin Ose Oloogun
165. Owonrin - Ofun Owonrin ‘fu Owonrin Wofun
166. Ofun - Owonrin Ofun wonrin Ofun Mevin
O’BARA
167. O’bara - Okanran O’bara Konran
168. Okanran - O’bara Okanran ‘bara
169. O’bara - Ogunda O’bara’gunda
170. Ogunda - O’bara Ogunda’bara
171. O’bara - Osa O’bara ‘sa
172. Osa - O’bara Osa’bara
173. O’bara - Ika O’bara ‘ka O’bara nla
174. Ika - O’bara Ika ‘bara
175. O’bara - Oturupon O’bara Turupon
176. Oturopon - O’bara Oturupon ‘bara Oturupon Dara
177. O’bara - Otura O’bara ‘trura O’bara Kerebete
178. Otura - O’bara Otura ‘bara Outra Alaraba
179. O’bara - Irete O’bara ‘rete
180. Irete - O’bara Irete’bara Irete Alao
181. O’bara - Ose O’bara’se O’bara Alase
182. Ose - O’bara Ose’bara Ose Oluwo
183. O’bara - Ofun O’bara ‘fu
184. Ofun - O’bara Ofun ‘bara OfunBalaba
OKANRAN
185. Okanran - Ugunda Okanran Eguntan
186. Ogunda - Okanran Ogunda’kanran
187. Okanran - Osa Okanran’sa Okanran Adisa
188. Osa - Okanran Osa ‘kanran
189. Okanran - Ika Okanran’ka
190. Ika - Okanran Ika’kanran
191. Okanran - Oturupon Okanran Tutu
192. Oturupon - Okanran Oturupon ‘kanran
193. Okanran - Otura Okanran Tutu
194. Otura - Okanran Otura ‘kanran Outra Tikun
195. Okanran - Irete Okanran - ate
196. Irete - Okanran Irete ‘kanran
197. Okanran - Ose Okanran’se
198. Ose - Okanran Ose ‘kanran
199. Okanran - Ofun Okanran’fu Okanran Funfun
200. Ofun - Okanran Ofun ‘kanran Ofinran ekun
OGUNDA
201. Ogunda - Osa Ogunda’sa OgundaMasa
202. Osa - Ogunda Osa’gunda Osagun-un Leja
203. Ogunda - Ika Ogunda ‘ka Ogunda Kaa
204. Ika - Ogunda Ika gunda I ka Olook a
205. Ogunda - Oturupon Ogunda ‘turupon Ogunda Baturupon
206. Oturupon - Ogunda Oturupon’ gunda
207. Ogunda - Otura Ogunda Tura Ogunda Tasia
208. Otura - Ogunda Oturagunda Otura Rera
209. Ogunda - Irete Ogunda ‘rete Ogunda Kete
210. Irete - Ogunda Irete ‘gunda Irete Aaya
211. Ogunda - Osa Ogundase
212. Ose - Ogunda Ose ‘gunda Ise Eguntan Ose omolu
213. Ogunda - Ofun Ogunda’fu
214. Ofun - Ogunda Eguntan Ofun Fonda
OSA
215. Osa - Ika Osa ‘ka
216. Ika - Osa Ika ‘sa
217. Osa - Oturupon Osa’turupon
218. Oturupon - Osa Oturupon’sa
219. Osa - Otura Osa’tura Osa Ala Wore
220. Otura - Osa Otura’sa Otura - Gasa
221. Osa - Irete Osa’rete Osa Olovan-an
222. Irete - Osa Irete ‘sa Arotesa
223. Osa - Ose Osa’se
224. Ose - Osa Ose’sa
225. Osa - Ofun Osa’fu Osafun-un
226. Ofun - Osa Ofun’sa Ofun Salosun
IKA
227. Ika - Oturupon Turupon Ika Oturupon Tuura
228. Oturupon - Ika Oturupon ‘ka
229. Ika - Otura Ika Alakan
230. Otura Ika Otura’ka Otura Finka
231. Ika - Irete Ika ‘rete Ika Eleja
232. Irete - Ika Irete’ka Irete Suka
233. Ika - Ose
234. Ose - Ika Ose’ka Ose Olofa
235. Ika - Ofun Ika fun
236. Ofun - Ika Ofun’ka Ofun Malaaka
OTURUPON
237. Oturupon - Otura Oturupon ‘tura
238. Otura - Oturupon Otura Turupon Otura Etutu
239. Oturupon - Irete Oturupon ‘rete Oturupon ntete
240. Irete - Oturupon Irete Turupon Irete Etutu
241. Oturupon - Ose Oturupon’se
242. Ose - Oturupon Ose turupon Ose ba lefon
243. Oturupon - Ofun Oturupon ‘fun
244. Ofun - Oturupon Ofun Turupon
OTURA
245. Otura - Irete Otura ‘rete
246. Irete - Otura Irete ‘tura Esekan Ola
247. Otura - Ose Otura’sa Otura Toun Tose
248. Ose - Otura Ose tura Ose Awurela
249. Otura Ofun Otura’fu Otura Elefun
250. Ofun - Otura Ofuntura Ofun Topola
IRETE
251. Irete - Ose Irete -Se Irete Alaje
252. Ose - Irete Oseb Irete Oseb Irete Sile Aje
253. Irete - Ofun Irete ‘fu
254. Ofun - Irete Ofun ‘rete Ofun Birete
OSE
255. Ose - Ofun Ose ‘fu Osofu
256. Ofun - Ose Ofun’se Ofunonilese
By Awo Fa’lokun Fatunmbi
AKA David Wilson
