Signs of Ifá: What is Ifá? The Oddun and their Meaning
The literary body or Oracle of Ifá is made up of two hundred and fifty-six volumes (signs) that are divided into two categories. The first category is called Ojú Odù or main Odù and consists of sixteen chapters. The second category is composed of two hundred and forty chapters called Amúlù Odù (omoluos), which are formed through the combination of the main Odù.
What are the Oddun or Ifá Signs?
Ifá tells us that orunmila, before leaving for heaven, announced that he would send certain divinities (the Odù) to earth to act on his behalf, with the same principles and ethics that he professed.
When Orula left for heaven, all her followers began to organize for the arrival of the divinities. He built sixteen thrones that were placed in a circular shape. The main Odù, led by Ofun Meji, also called Òràngún Méjì, began to arrive on land. There is a variant that says that Ejiogbe, because he was the youngest, was the first to cross the door that divides heaven and earth. When they saw him, the people who were waiting for the arrival of the Odù considered him the eldest and the leader of all the others.
Each Ifá Odù has its own graphic representation of brands or signs. Through them, fortune tellers (babalawos) can differentiate them both on the divination tray and with the Opele divination chain (ekulele). Each Ifá sign consists of numerous stories, verses, myths and fables that are applied in current situations to find a spiritual as well as personal solution to a problem or situation. This divination system contemplates all types of historical and social stories of the Yoruba people. Over the years, these scriptures have been influenced by both Christianity and Islam, so it must be understood that it is a philosophical system made up of various ethnicities.
The Ifá signs are a bilateral formation between two Odù. For example: Ogbe has 16 combinations, the first would be Ogbe-Ogbe. When combined with itself, it receives the connotation Meji (double), although in this case it is placed before it and is called Ejiogbe. Then would come the combination with Oyekun, which would result in Ogbe-Yeku. The next combination would be with Iwori, resulting in Oddun Ogbe-Iwori, or as it is known, Ogbe Weñe. So on until we reach the combination of Ogbe with Ofun (Ogbe-Fun). The same happens with the remaining 15 Odù. Among all the combinations, a total of 256 oddun or Ifá signs are obtained.
The 16 Meyis, the major signs of Ifá
Baba Ejiogbe
It was Baba Eyiogbe who revealed how the head, being a divinity, managed to occupy a fixed place in the human body.
This Ifá sign represents the impulse and evolution of life itself; evokes the light that illuminates the universe.
The Oddun of Baba Eyiogbe symbolizes the source of wisdom that helps us solve the difficulties we face. He speaks of the creation of everything, both good and bad, as part of the universal balance. It represents life in its broadest and deepest concept.
Odu Oyekun Meji (Òyèkú Méjì)
It was Oyekun Meyi who revealed how Orunmila taught humans to protect themselves from premature death.
It is interpreted in many ethnic groups as the messenger of death. He reveals the existence of a spiritual plane, universal contraction and the powers of darkness.
It predicts destruction, death and resurrection.
Talk about lineage and respect for our ancestors.
Odu Iwori Meyi (Ìwòrì Méjì)
Iwori Meji was the oldest Ojú Odù of Orunmila, efficient in all practices related to Ifá. However, due to his arrogance and conceit, he lost his hierarchy to Ejiogbe and Oyekun Meji.
It represents the internal force that remains hidden, the fire in the bowels of the Earth.
It speaks about good and bad intentions, and manifests destruction, curses, ingratitude and natural disasters.
Odu (sign) isalaye of Yemayá.
Odi Meyi sign (Òdí Méjì)
This is one of the strongest Odu (signs) of the Ifá literary corpus, recommending the closing of cycles to open new facets in our lives.
It tells us about sexual temptation, the formation of genders in human beings, repentance and ill-intentioned ideas.
He was better known for his bellicosity than for his priesthood. He dedicated himself to other activities outside of heaven, neglecting the practice of Ifá.
Oddun Iroso Meji (Ìrosùn Méjì)
This Odu of Ifá was the one who advised the 200 divinities that upon arriving on earth they should be careful about implementing inflexible rules and regulations, since rigid laws generate rejection and predisposition.
It reaffirms that to achieve success we must face certain obstacles, and confirms that to escape misfortune we must make sacrifices.
Tears are born as a representation of physical, emotional or spiritual pain. He speaks of the sea gods, the creation of pits and holes, and states that the earth is round.
It refers to the clarity and objectivity that must be had when identifying problems.
Odu Ojuani Meji (Òwónrín Méjì)
This sign or Odu of Ifá tells us about the possibility of changing bad luck into good fortune, letting go of the past to open a prosperous and peaceful cycle in the present. He embodies the great wisdom of the prophets.
Ojuani is based on faith and hope, in the fight against life's setbacks. He represents the underworld.
It was Ojuani Meji who made the divination for Fefe and Ale (the wind and the soil) when they came to the world.
Obara Meji (Òbàrà Méjì)
It represents rest after having gone through a path full of difficulties. It also symbolizes betrayal, insecurity and discredit, as well as family ties and partnerships.
Confusion and misunderstanding began because of the first four Odù (Ogbe, Oyeku, Iwori and Odi) regardless of whether their sign is up or down, they always retain their identity.
It was with Obara that the fact that the inversion of the signs began to offer a new and different nomenclature occurred. If Obara's marking is reversed, it would become Okana. So it is with the eleven remaining Olodus of Orunmila.
Oddun Okana Meyi (Òkàràn Méjì)
This Oddun (sign) is the manifestation of divine justice; It evokes transformation processes, arrogance and selfishness.
Talk about the discovery of agriculture and commerce.
It also refers to the popular push as a response to the impositions of a system of life.
It was this Odu of Ifá who made the divination for Araba (Obadan in Bini) and Iroko (Uloko in Bini) before they left for the world.
Odu Ogunda Meji (Ògúndá Méjì)
Combine intelligence and strength. Iron as a mineral and technological advances in society are manifested.
It talks about the food chain, the search for truth and the law of survival, as well as aggression, disputes and sacrifices.
Surgical incisions are born to correct aspects of creation.
It was he who revealed the story of the second attempt made by the divinities to populate the earth.
Ifá sign Osa Meyi (Osá Méjì)
It is the representation of time and the regulation of the environment. He talks about hurricanes, earthquakes and volcanic eruptions as expressions of nature to achieve its purification.
It reflects the racial struggles between the white man and the black man, slavery and indiscriminate killing justified by the mistaken idea that some should prevail over others.
Here, Osa Meji states that for Olodumare there are no blacks and whites, rich and poor; In his eyes, we are all equal.
Oddun of Ifá Ika Meyi (Ìká Méjì)
He was the one who brought violence and cowardice to the world as a counterpart to peace and courage.
This Ifá sign signals the appearance of boats in ports, fish in the sea and the world that hides in the deep sea, as well as the world of reptiles.
Ika Meji in heaven was called Ikere Iyansi. He was a very powerful awo and had many followers under him.
Otrupon Meyi (Òtúrúpòn Méjì)
Otrupon Meji, also known as Ologbon Meji, reveals how the faculty of intelligence came into the world. The hierarchy was established between the deities, humans, plants and animals that inhabited the earth.
It was also the Odu Ologbon Meji who revealed how Orunmila and the other divinities returned to the world.
Oddun Otura Meyi (Òtúrá Méjì)
Otura Meji was the one who performed divination for Baba Imole, before he left from heaven to earth.
This Odu (sign) speaks about strengthening family and community ties, linking social justice. It tells us about the rebirth and the monitoring of phenotypes and species.
It reflects the succession of day and night, seconds, minutes, hours, months and years; in short, the representation of time in past, present and future.
Ifá sign Irete Meyi (Ìretè Méjì)
It warns us that everything we are going to possess as human beings will depend on our effort.
Irete Meji is the Odu of Ifá who mocks death by resurrecting. It refers to lust, the mixture of love and joy, with hatred, crying and sadness.
Talks about the use of force to obtain material goods. Sacrifice is the payment to be made of the debt owed to humanity.
One of the most important works done by Eji Elembere in heaven was that he made divination for the dove and the swamp before they left heaven.
Odu Oshe Meyi (Òsé Méjì)
It manifests itself as victory over the negative aspects of life.
Oshe Meji is not known for having done any spectacular work in the sky. He was only famous for his bellicosity; However, it was he who revealed how money came from heaven to earth.
Ofun Meyi (Òfun Méjì)
He was the first Odu or Ifá sign to come from heaven to earth, but he returned to heaven to become the last of the Odus to come to the world. The "Òràngún" was the one who revealed that it took Olodumare six days to complete the work of creating it.
Divinities intervene to clarify and interpret things in a better way.
It talks about the rest we take after doing some activity, life and death.
Ifá signs and their meaning
The signs of Ifá or Oddun in the Ifá divination process are those that reflect the message through advice, stories and taboos. These guide us to be able to solve the difficulties that arise and live in the Ire.
Each Odu or Ifá sign has its meaning, which is deciphered by an experienced Babalawo versed in the Ifá corpus. This, using his experience and knowledge, must determine which verse or pataki corresponds to the person on whom the divination is being performed.
The verses are written under a philosophical system that reflects the depth of Yoruba literature. To find their message and meaning, you have to interpret the different myths, legends and some fables that the Odu contain.
From a religious point of view, the world is divided into two: a physical part and a spiritual part. Both are linked and interact harmoniously. When there is something that interrupts or distorts that harmony, we will be warned through the signs of Ifá, since each Odu contains its experiences both in the earthly and in the spiritual.
The spiritual aspect reveals to us what each Odu did in heaven, and also reveals to us what sacrifices were recommended to them before descending to the earthly plane, as well as the consequences of making or not making said sacrifices.
In its earthly part, each Ifá sign manifests the activities they carried out on earth.
This concept is very important and must be understood by every practitioner and believer of Ifism and the rule of Osha and Ifá, since when a sign manifests in the Igbodun (consecration room in Ifá) for a person, it reflects the continuation of the cycle who initiated that Odu both on earth and in heaven.
What is Ifá?
The term "Ifá" can refer to several concepts within Yoruba culture and religion. It can be said that it is the philosophical and divination system that contains historical, social and mythological references. Traditionally, in African lands it is believed that Ifá is Olodumare's message for humanity, brought by Orunmila, who spread the words of God throughout the world.
“Ifá ni oro enu Olodumare”.
“Ifá is the word that comes from the mouth of the Omnipotent.”
The Ifá religion is practiced in different regions of the world, which generates different variants or ways of practicing the same religion. The rituals, sacrifices and customs vary depending on the place where their believers are and, above all, the traditions of their lineage or Ifá house.
The belief system is polytheistic, since it is believed in an all-powerful God (Olodumare), who created different divinities (Orishas) to be in charge of various tasks, both at the time of creation and in continuous interaction with humanity.
The word Ifá, according to some ethnic groups or different researchers, refers to Orunmila, which means that Ifá and Orunmila are the same deity. About this, Bascom in his book says:
The word Ifá is used to refer to both the divination system and the deity that controls it; and this deity is also known as Orunmila.
Ifá also advises his faithful followers to come to him whenever they need help. No one can do it better than Ifá, the Orí of the person and the Òrìsàs. The faithful should not fear; Despite all the negative things they are going through, they have to trust Ifá, as it will advise the faithful in the best way.
What does Ifá mean?
The semantic origin of the word Ifá means “the fruits fall alone from the trees.” It comes from the monosyllabic verb of the Yoruba language “fá” (to collect or tear off). This refers to an extremely important taboo in Yoruba culture that prohibits plucking fruits from trees, since you have to wait for them to fall to the ground. This principle marks one of the foundations of the Ifá philosophy, since it teaches us to be patient, wait and understand that life has cycles that must be fulfilled in order to obtain benefits.
How to read the signs (Oddun) of Ifá?
Traditionally, signs are read from right to left. This Odu or Ifá sign is the result of the divination process carried out by a Babalawo. This ceremony or ritual can be carried out using the divination chain (Opele) or through palm seeds (Ikines).
The method of divination with the Opele consists of the priest (Awo of Orunmila) dropping the chain on the divination tray. The Opele, by having 8 shells that can fall face up or face down, creates a combination that results in a sign or Oddun of Ifá.
The divination system through the Ikines consists of the Babalawo placing 16 seeds in his left hand and with his right hand trying to grab as many as he can. If he has 2 seeds left in his hand, he will draw 1 line on the board; If he has only 1 Ikin left, he will write two lines. This process is repeated 8 times until one of the main Oddun or one of its 240 combinations is composed. This process is called Atefar.
Table to study the Signs of Ifa
Ifá signs by numbers
Each Odu of Ifá has a reference or representation in the snail oracle or Dilogún (divination system used by the Olorichas “Santeros”). It must be clarified that, although they have a certain relationship, they do not speak about the same thing since they are two totally different oracles, each with their own rules and governed by different traditions.
I leave you a list of the Odu (Ifá signs) with their reference and number in the Erindilogun:
- Ejiogbe – Unle (8)
- Oyekun – Eyioko (2)
- Iwori – Manulá (15)
- Odi – Odi (7)
- Iroso – Iroso (4)
- Ojuani – Ojuani (11)
- Obara – Obara (6)
- Okana – Okana (1)
- Ogunda – Ogunda (3)
- Bear – Bear (9)
- Ika – Merinlá (14)
- Otrupon – Eyilá Sheborá (12)
- Otura – Merindiloggun (16)
- Irete – Metanlá (13)
- Oshe – Oshe (5)
- Ofun – Ofun (10)
What are the signs of Ifá and their genealogical order?
| Oyo | Benin | Cuba Osha/Ifá |
|---|---|---|
| eji ogbe | eji ogbe | eyiogbe |
| Oyeku meji | Oyekun Meji | Oyekun Meyi |
| Iwori meji | Iwori meji | Iwori meyi |
| idimeji | odimeji | Odi Meji |
| obarameji | obarameji | Iroso Meyi |
| Okanran meji | Okonron Meji | Ojuani Meji |
| irosun-meji | irosun-meji | Obara Meji |
| Owonrin meji | Owonrin meji | Okana meyi |
| ogunda meji | ogunda meji | Ogunda Meji |
| Bear meji | Bear meji | Osa Meji |
| etura meji | Irete meji | Otura Meji |
| Irete meji | etura meji | Irete Meji |
| Ekameji | Oturupon Meji | Ika Meji |
| Eturukpon Meji | Dared meji | Otrupon Meyi |
| Dared meji | pray | Oshe meyi |
| ofun-meji | Ekameji | Ofun Meji |
The differences are in the order, but not in the name of said signs in the Ifá family tree.
Legend has it that this disagreement in order is due to the fact that the inhabitants of Oyo went to meet with a disciple of Orunmila called Ogbe Alara, since he would teach them the signs corresponding to each Odu. Ogbe Alara traced the 16 Oddun for them on the Ifá board and they proceeded to return to Oyo with the divination tray.
On their way back home, those in charge of carrying the board encountered a storm, and the gale caused the divination powders to stir, messing up the lines that were printed. They remembered the names and signs, but they could not remember the exact order that Ogbe Alara had written them on the tray.
They went to look for Orula's disciple, but he had already returned to heaven, so they established the order that is currently used in Oyo.
What is Ifá Says?
Says Ifá is an expression that is used to refer to the advice that Orunmila gives through divination and the respective interpretation of the Ifá signs that were revealed in it.
Also, the Ifá Says can refer to an analysis or summary of the content of each Oddun. This was prepared by different babalawos in order to help the new Alawos understand the writings of the Ifá corpus.
The interpretation is based on the analysis of the stories, sayings and verses of the Ifá signs, which can vary depending on whether the Odu is revealed under positive aspects (Ire) or negative aspects (Osobo or Ayewo).
History (Pataki):
Olodumare (God) created life and death, but every time death was going to take a soul, life spoiled his plans. One day, Iku, upset at not being able to fulfill her mission, went to Orunmila's house for divination. Ifá told her that an element was missing in creation so that she could take lives at the exact moment. She recommended that she do ebbo to resolve this situation, and she did so.
Thanks to the sacrifice made, the motive was created (this is the means by which death does its work). From that moment on, there are the three fundamental factors: life, death and motive. These are represented by the fingers of the left hand (index, ring and middle).
- Index: It represents death. It is the trigger finger, the executor, which is why it is the one used to pass around the neck when referring to someone's death.
- Cancel: It is the finger of life, where the sacred ring is placed. It symbolizes the creation and procreation of man.
- Middle finger: It is the finger of motive, the one that gives strength to the hand. Ifá says that it is the finger of accident, illness and blood. It represents Ogún, Eshu, Asojano and Oshún. The latter is the blood that, when sick, is not cured; Eshu guides the accident, Ogún executes it and Asojano is the disease.
This is why the babalawos, during divination, inquire to know if the signs of Ifá manifest themselves in ire or osobo (ayewo). Through what Ifá says, the corresponding ebbo is marked to eliminate the reason and know which of the three is responsible.
What is a Babalawo?
The Babalawo (Awo) is a priest initiated into the secrets of Orúnmila (Deity of Divination) or Ifá religion, and uses different means to make divination. This is one of the highest hierarchical titles in the Yoruba or Santeria religion.
He is in charge of interpreting the Oddun (Ifá signs) and thus giving the recommendations, duties and teachings that Ifá determines for each person. He has massive knowledge that comes from a multitude of previous priests and his ancestors, versed in a multitude of things, both spiritual and material.
A Babalawo is one who believes in Ifá as a religion and uses as an example the experiences, paths and decisions that our ancestors made when they had any inconvenience or imbalance at any stage of their life. People not only look for Babalawos when there is some problem, but also when they need to make important decisions in their lives or when there are sudden changes and they want to find the reason for said situation in order to change or improve them.
An Awo must honor Olodumare, nature and his ancestors every morning. There is no difference between the way an Ifá priest honors and prays to the Supreme God compared to another priest of any other religion or tradition.
The Babalawos divine the facts by dedicating themselves to the subject and its harmony with the energy of the entire world. Divination and exploration of future events are closely related to the energetic stability and actions of the person.
The first task of the Babalawo is to detect, through Ifá divination, the harmony or disharmony of a subject with this energy.
Ifa Religion rules, commandments.
- They, the 16 greatest priests of Ifá (the 16 Meji), went to Ile Ife to ask for a long life. They asked Ifá if they would live a long life as Olodumare had declared. They were told that they should not call esuru (type of yam) esuru, that is, not to call one thing by another.
- They warned the elders not to call the esuru ileke (necklaces), that is, they should not practice ceremonies without having a firm and extensive knowledge of them.
- They warned that the parrot (odide) should not be called a bat (oode), that is, not to mislead people, since a Babalawo should not send anyone on a false path.
- They warned not to call iroko leaves oriro, that is, not to deceive people.
- They warned not to try to swim when one does not know how to swim, that is, not to appear wise when one is not.
- It was recommended to be humble and not be self-centered.
- They warned that one should not enter a king's house with bad intentions, that is, not be false or malicious.
- They announced that the parrot's feathers should not be used to clean the bottom, that is, not to break the ewo or taboos and not to misuse the texts reflected in the Ifá signs.
- They warned not to defecate in the epo (palm oil), that is, to keep the food for the Ifá Orishas pure and clean, just as all Ifá tools must be clean: iruke, irofa, board, pan, etc.
- They warned that they should not urinate inside the afo (the factory where the epo is made), that is, not to adulterate the ceremonies or traditions.
- It was said that you should never take the cane from a blind person, that is, always respect those who are weaker, not steal and treat everyone with respect and humility.
- It was stated that they should not remove the cane from an elder, that is, regardless of the rank of Babalawo, we must respect people of legal age or religious elders.
- It was said that they should never sleep with the wife of an Ogboni, that is, fulfill their oaths.
- They warned that the Babalawos or religious should never sleep with a friend's wife, that is, never betray the trust given to us.
- They said that one should not be a gossip, that is, not reveal secrets.
- They warned that they should not sleep with the wife of a Babalawo. You must behave with honor and respect before society.
- When the elders came to the land, they began to do everything that was forbidden. They began to die one after another and, for no reason, they accused Orunmila and Ifá for what was happening to them.
- Orunmila said that it was not he who was killing them, that everything was happening because of themselves, because they did not comply or respect the rules or commandments of Ifá.
It is mistakenly thought that these commandments and rules written in the Ifá signs are only for the Babalawos, but this is not the case, since these are ethical codes that any person must follow to lead a prosperous and peaceful life.
What is an Oddun Toyale?
The term "Oddun Toyale" refers to the main sign of a consultation or divination. This is the one that governs the astral, ebbo and the recommendations that Orunmila or the Osha gives us to which we turn. This sign represents the person at the current moment and identifies their problems.
From this sign, the Babalawo extracts the different stories, sayings, patakí and verses, which he will recite to the client until his problems and possible solution are identified.
Ifá divination consists of three signs: the already mentioned main sign (Toyale) and two witnesses called Oddun Okuta Kula and Odu Tomala Belashe. Each one has its importance and function at the time of the Osode (consultation), as they help the Awo to better interpret Orunmila's message.
Oddun of Ifá Okuta Kula:
He is called the first witness, since the Oddun is said to observe in detail the problem and the reason why the Toyale was revealed. He also tells us the reasons why the consulted went to the Babalawo's house.
Odu Tomala Belashe:
This is the third sign of the scheme used in the Ifá consultation. It is called the second witness and has the function of marking or requesting Ifá for the ebbo (sacrifice) that the person needs to improve their current state and be able to resolve the problem identified in the Toyale and in the first witness.
In addition to these three signs, the Babalawos also use the combination between the Toyale and the second witness to form a fourth Oddun which they call “secret Oddun” or “Amotorun Iwa”. This sign, in theory, is the godfather or representative of Olofin in the consultation and serves for the Awoses to expand the message or mark a complementary ebbo.
An example of this would be the following: if in a query the Toyale sign is iroso Obara and the second witness is Ogbe Ka, the secret Odu of that Osode is Iroso Ka.
Treaty of the 256 Odu or Signs of Ifa
At Oshaeifa.com we are pleased to bring you the encyclopedic Ifa treatise totally free and digitally so that you can always be reading and learning about the signs of Ifa.
Esé or Pataki: The stories with morals in the Oddun of Ifá
The Esé or Pataki, as they are known in the Afro-Cuban tradition, are stories that are found within each of the Ifá signs. In them, Orunmila tells us about the different processes that occurred during the creation of the universe, nature and humanity. He also tells us about the deities and their different stages both in heaven and on earth.
These stories are recited with the purpose of teaching us some important aspect of life and Ifá philosophy.
Each story, verse, esé or pataki, leaves us some moral or message to be able to understand some problem or some concept that Orunmila considers important for us at the time of divination. These stories are sometimes complicated to understand due to the Yoruba grammatical structure and the complexity of their dialect.
To give you an example of this, we relate a story from the Oddun Ejiogbe, where Orunmila teaches us that old and new things are linked on a physical and spiritual level.
Òrúnmìlà ni "Hmmm"
Mo ni, "Kilo de ti nkùn Bara'lésín Oyán?"
Mo ni, "Kilo de ti nkùn Bara Adagba Ojùmú?"
Mo ni, “Kilo de ti nkùn, Òkínkín A-téyín-erin-i-fon?”
Òrúnmìlà neither òrò lo pò nor ikùn òun ti òun o reni ba so ó
Meaning:
Òrúnmìlà sang "Hmmm"
I asked, “What happened, Baba, elephant rider?”
I asked, “What happened, Baba, the old man in Ijimu village?”
I asked, “What happened, Baba, the one who blows the elephant's trunk like a trumpet?”
Orúnmìlà said that he was worried about some things, but that he had no one to discuss these matters with.
History:
The Orisha Ogún was going to the market to buy clothes, but when he passed in front of Orunmila's house he stopped to say hello. Upon seeing him, he invites him to come to his house to share and play a game of Ayo (a traditional Yoruba game similar to chess).
While they were playing, Orunmila seemed very thoughtful and Ogún asked him: “What's wrong, Baba, elephant rider?” Orunmila responded: “I have many concerns and I am disturbed because no one seems to know what the beginning and the end of all things are.”
Ogún responded by saying that he did know the answer. At that moment, Orunmila decided to test him and asked him where she was going. He responded that he was going to the market, that he needed to buy clothes. Orula invited him to approach his throne and look for Obi Abata. He did so, but upon entering, he saw that on the throne there were completely new iron tools. He automatically went out and told Orunmila if he could give them to him.
Orula told him that at the end of the game he could take them as a gift from him. Ogún deliberately lost the Ayo game to finish as soon as possible and be able to take the tools. He entered the room where the throne was again with the intention of looking for his gift, but he automatically left disappointed. Orunmila asked him what was happening and he replied that the new tools were no longer on the altar, but that some old tools were in their place.
Òrúnmìlà reminded Ogún of the initial conversation in which he had said that he knew the beginning and the end of things. The new and old tools he had seen confirmed that things change from new to old as time goes by and that life changes too.
Time makes you evolve, grow and prosper, but at the same time it makes you age and deteriorate.
Obàtálá was the second Irúnmolè tested by Òrúnmìlà. He was also invited to the altar to take Obi. Obàtálá also ran from the throne in panic. He asked Òrúnmìlà why he had not told him that one of his apetebi (his wife) was naked on the altar. He replied that she was not his wife, but his daughter. Orishanla, upon hearing this, became happy and also allowed Òrúnmìlà to win the game.
He asked Òrúnmìlà if his daughter had already been courted. Orula said no and asked Obàtálá if he was interested in her. Baba said yes and decided to enter the altar once again to see the woman. What he saw the second time was something he would never have imagined. Instead of finding a beautiful, young woman, he found an old, wrinkled woman. Òrúnmìlà solved the puzzle by telling Obàtálá that he used the “young girl” and the “old woman” to show him the reality of life: new things always become old. The aging process transforms the new into the old.
In this way, "continuity" means "new" that comes out of the "old."
Baba Ejiogbe
Ifá Signs for Mooring
The Oddun of Ifá in their literature recommend some specific works for different situations, just as their energy can be used for a particular purpose. In the case of love spells and domains, here we leave some examples in which Ifá, through its signs, refers to these.
- Oyekun Bara: This Oddun of Ifá is in charge of making moorings and unmoorings.
- Edibere: He becomes an ebbo to free himself from amorous ties.
- Odi Iroso
- Odi Sa
- Odi Leke: The mooring and dominance of one person over another is born.
- Iroso Ate: Beware of spells from women.
- ojuani odi
- Ojuani Iroso
- Ojuani Alakentu: Mooring through El Muerto (Quimbisa).
- Obara Kuña: The person does not live in love with their spouse, but they cannot leave because they are tied.
- Okana She: Supreme sacrifice of love, speaks of dominance over the virile member.
- Ogunda Yeku: For a woman.
- Ika Fun: Works are being done to disrupt this type of work.
- Otrupon Birete: A person wants to tie another person out of malice.
How Ejiogbe became the first of the Ojú Odu of Ifá
After the sixteen Olodus (Ifá signs) came to the world, the time came to appoint a chief among them. Eji Ogbe had not been the first to arrive, and Oyekun Meji, who was the king of the night, claimed seniority. Everyone turned to Orishanlá (God the son or representative on Earth) to appoint the King of the Olodus.
Orishanlá invited them and gave them a rat to share. Oyekun Meji took one paw, Iwori Meji took the other paw, Odi Meji took one hand and Obara Meji took the remaining hand. Eji Ogbe, because he was the youngest, was given the head of the rat. This process was repeated with a fish, a chicken, a guinea and a goat, in each case Eji Ogbe received the head.
Orishanlá asked them to return in three days for the final decision. Eji Ogbe made divination and was told to offer a goat to Eshu Elegba. Eshu advised him to roast a yam tuber and keep it in his bag along with a güiro of water, and to arrive late for the meeting.
On the appointed day, the Olodus invited Eji Ogbe to the conference, but he told them that he was roasting yam. After they left, he took out the yam, peeled it, and put it in his bag along with the guiro de agua. On the way, he met an old woman and, following Eshu's advice, she carried him the firewood, fed him the yam and offered him the water. The woman turned out to be Orishanlá's mother.
When they arrived at the old woman's house, she took him inside, tied two pieces of white cloth on his shoulders, put a red parrot feather on his head, and put white plaster on the palm of his right hand. She then took him to the front of Orishanlá's house and told him to stand on a white stone.
Orishanlá asked the other Olodus who they were waiting for and they responded that it was Eji Ogbe. Orishanlá asked them to identify the man who was outside, but they could not recognize him. Orishanlá ordered them to show respect to the man. One after another, the Olodus prostrated themselves before Eji Ogbe.
Orishanlá formally proclaimed Eji Ogbe as King of the Olodus of the house of Orúnmila. The other Olodus murmured in annoyance. Orishanlá explained that they had unconsciously appointed Eji Ogbe by giving him the heads of the sacrificed animals, since the head is the vital part of the body.
The Olodus decided not to recognize Eji Ogbe and imposed an impossible task on him: prepare a meal for 200 people in seven days. Eji Ogbe lamented his poverty. Eshu approached him and advised him to prepare only one portion of each thing required and obtain 199 additional containers.
Eji Ogbe followed Eshu's advice. On the seventh day, Eshu ordered the single preparation to multiply, filling all the containers. The Olodus were surprised and ate their fill. After the meal, they carried Eji Ogbe in a procession, singing and dancing, and formally crowned him as head of the Apostles of Orúnmila, with the title of Akoko-Olokun.
Finally, Eji Ogbe sacrificed four snails obtained from the seashore, and this was the last sacrifice he made before he became prosperous and his kingdom began to flourish.
Frequently asked questions related to the Oddun of Ifá
What is the best Ifá sign?
All Ifá signs have positive and negative aspects. So that we can live the positive aspect of each Oddun, we must take care not to break any taboo and follow the recommendations that Ifá gives us in each sign. The best sign of Ifá is our own, and as long as we know how to live in the Ire, it will be the appropriate Oddun for us.
Although there is no Odu better than another, there is the hierarchical or genealogical order of Ifá, which represents the order by which the Irunmoles descended to earth.
How many Oddun of Ifá exist?
There are 256 signs of Ifá or Oddun. These are divided into 16 main Odu (the 16 meji) and 240 Omoluos, which are the result of the combination of the 16 major ones.
How do I know what my Ifá sign is?
To know the sign that governs a person's life, you must begin the Ifá religion. Specifically, he must receive the hand of Orula, where they will perform his Ita, in which they will identify his Odu and guardian angel or tutelary Orisha.