THE SEALS OF OYEKULOHUN
1. OYEKUKANLOHUN
Olodumare is in control of the universe.
On the day that Olodumare would observe a star being arrogant we would see that star
suddenly fall and
disappear into darkness.
Ese 2 (esoteric)
Àgònrín ìgbòrò kó yólè é tè
Kó má baà deran igún
Kó má baà deran Àjé
Kó má baà deran Ìyà mi
Díá fún Àjàgbé
Ti won mú re igbòdù ló tè ní´fá
Bàbáláwo kìí wó rùkú ògbèrì
Ògbèrì kìí wó igbòdù láì tè ní´fá
Ifá ló wá di Òbìrí
Mo ló wá di ewéàpadase
Oferegége
Àjàgbé á dide ò
Oferegége
Bí ewúre bí´mo lóòjó adìde
Oferegége
Àjàgbé á dìde ò
Oferegége
Bí àgùntàn bí’ mo lóòjó a dìde
Oferegége
Àjàgbé á dìde ò
Oferegége
Bí ádìe òkòkó bí‘mo lóòjó a dìde
Oferegége
Àjàgbé à dìde ò
Ofèregége
Bí ikú n bò
Jókòó tèé
Bí òfò n´bò
Jókòó tèé
Níjó Ajé ríbò nílé elébo
Níjó Aya ríbò nílè elébo
Níjó omo ríbó nílé elébo
Níjó ire gbogbo n´bò nìlé elèbo
Ki gbé ìdí kí jé kí ó tó owó elébo
Bí àrùn n´bó
Jókòó tèé.
2. OYEKUYEKULOHUN
Ese 1
Let us behave gently,
That we may die peacefully;
That our children may stretch out their hands
upon us in burial.
Death rejoiced at man's creation,
He plundered humans at will to eat,
Two Rats were playing on land,
Two fishes were playing in water,
The hen had laid its eggs and gone to roost,
The goat had delivered many kids,
The strong three year old Ram,
The fat male Cow endowed with beefy flesh,
were all created to appease Death,
This assemblage of live stock
Gave Death neither appeasement nor satisfaction,
Death continued to focus,
His gaze on the human flesh.
Ese 3.
Orunmila says he will father something big;
I say that Ifá will father something big,
and Ifa fathered Farm.
Orunmila says he will father something big;
I say that Ifa will father something big,
and Ifa fathered Market.
Orunmila says he will father something big;
I say that Ifa will father something big,
and Ifaa fathered War.
Orunmila says he will father something big;
I say that Ifa will father something big,
and Ifá fathered Road.
Orunmila says he will father something big;
I say that Ifá will father something big,
and Ifá fathered House,
the last one Ifá fathered was House.
After having done all this, Orunmila departed
for the house of Ólókun, to read Ifá there,
where he remained for a full sixteen years.
On his return voyage home, the first son he visited
was War, who received his father with food and drink.
Thereupon Orunmila wished to relieve his bowels,
but War said that no one could relieve his bowels
in the house of War.
The second son Orunmila visited was Market,
who received his father with food and drink.
Thereupon Orunmila wished to relieve his bowels,
but Market said that no one could relieve his bowels
in the house of Market.
The third son Orunmila visited was Farm,
who received his father with food and drink.
Thereupon Orunmila wished to relieve his bowels,
but Farm said that no one could relieve his bowels
in the house of Farm.
The fourth son Orunmila visited was Road,
who received his father with food and drink.
Thereupon Orunmila wished to relieve his bowels,
but Road said that no one could relieve his bowels
in the house of Road.
The last son Orunmila visited
was his youngest child House who,
as soon as he saw his father, slaughtered
a goat, cooked large heaps of food, mashed
delicious yams, and invited his friends, all
to entertain his returning father. When Orunmila had eaten and drunk to satisfaction, he wished to relieve his
bowels, and House opened
a room and said: "My house is yours. My father may relieve his bowels anywhere he wants in this room."
After Orunmila had relieved his bowels he closed the door of the room behind him.
Not very much later Ifá again
wished to relieve his bowels, and House opened
another room which Orunmila, after
having relieved his bowels, also closed again.
Thereupon Orunmila told House to open
and clean the first room, and when House went in
he found the room full of money.
Thereupon House opened the second room,
finding it packed with valuable beads.
Then Orunmila spoke that henceforward all profits
made by Farm, Road, Market and War,
would be to the benefit of House.
Ifá says a visitor will come to see us;
we should take care of this visitor well,
so his goodness and favor will not pass us by,
for this visitor brings us abundance.
Ese 4.
Eri is breaking, yes,
Eri bears, yes, Eri wakes up early and blooms"
was cast for Orunmila himself, on the day
that he would marry Rebellious Sleep.
Eri breaks, yes, Eri bears, yes,
in the morning I will marry, yes,
Head, also named Ori, carries the good fortune
of the child, carries the heavy abundance of the child, yes.
"Short Stick, shaken
in order to chase dew away, two feet
battle on a narrow path" cast for
"Marry me or bury me on the day that my cloths are ready"
when returning from heaven to the earth, quietly,
Now sit down calmly, red cloth Calico,
all you have to do is sacrifice, and
they will not take you away.
Calico fled to see what she could find.
Palm offers everything you need, Calico.
Softly she makes the desired sacrifice.
Now will the red cloths of the dead not follow them
to heaven; sacrificing for a long life,
that is exactly what the Awo does.
Be careful, don't touch, sacrifice
for immunity, that's what the awo does.
Ese 5.
"Clod, mind your words, you cannot take them back,
clods break on the ground, and the cabin
on the farm keeps watch but never catches
a thief, that is the name we give to the spotted hyena"
cast for Alapa, the survivor, child of
"He who greets the awo". The person
who doesn't recognize these scarred walls,
these pock-marked faces, will never walk
in a bent way, owner of a murderous title
is Alapa, our shroud-clad visitor.
Who will grow old enough to walk in a bent way?
Ese 6.
Antilope, also called
"Who has no Beauty has no Value".
She used the tools of the blacksmith
as an amulet against the hunter.
Child of the hammer, that is what we call
the anvil, as a jewel around her neck,
gradually wore down until needle-thin,
and the needle wore down until nothing...
Ese 7.
Offer for a long life, that's what
the awo does, offering to survive.
Eri breaks, Eri bears, Eri's crown has leaves.
In the morning I will get married,
Potency, child of Orunmila, Ifá said
that he would support me.
Ese 8.
"Red Color of Copper,
which makes it look like fire" cast for
"It's dawning, another aspect of darkness
from heaven will shine on the world,
like the king of lightning. The banana tree
comes into the world with already implicit children:
it is from heaven that I have carried
my calabash of good fortune.
Ori carries the sweet ripening of the child.
Ese 9.
"Foam on Palmwine,
that stops at the neck" cast Ifá
for Elder who was endlessly fiddling,
fidgeting,
Babaluaye in the feverish head;
"Swarming insects to the rim"
was cast for Elder whose feet brought him
round and round, against the clock;
"Blunt head, turn" cast for Elder whose
back of the head was so thin that it made
his backview clouded,
Black death rubs itself with black paste,
red death rubs itself with osun powder;
if you don't know how to rub yourself correctly,
you are exposed to the sun going down.
They said: "Kill the Cripple and turn him
into a rope to tie the Hunchback".
Son of Coward, who overheard these instructions,
felt his heart beat,
"Oldest, pretending to be a man of courage,
may not stutter like a coward, no no no no,
elder Coward must not take big steps,
the drink of the Oldest Spirit makes
the instrument of Oro silent, our king does not
ask his wife to undress herself just
to turn his back on her and send her away,
words... words..." was the one who cast for
Black He-goat, husband of Goat,
"Incoherent babble" cast for Ram,
husband of Bleating Sheep.
"Words like these make him obliged"
cast Ifá for Big Rooster, husband of Fat Chicken,
"Words... words..." cast for
Sturdy Owner of a straight back.
They said to him: "Kill the Cripple,
bind Hunchback with that rope,
kill Hunchback, and make cripling medicine!"
Listening, Cowards Son heard his own heart beat,
Brave Eldest
should not speak weak words,
and cowardly tongues should not exaggerate.
"Medicine of the Spirit has put a spell on me,
the king who ordered me to undress
in the market place, shall not reject my beauty"
cast for My Extraordinary Mother, on the day
that she entered the world with many children.
Ifá said: "Where have we come to?"
"This place is called Oro", I replied,
"well-known on account of its clothing".
The people shouted: "Hail to the king!"
"Tell me, what are they doing there?"
"They give the child a name
in his fathers house," some said.
"Well then, I greet the owner of the child
in that household, praise to him whose equals
are numerous as birds, and now
I'll be on my way to where I need to go".
That child reached a respectable age,
Antilope who lives very long
made an amulet of Hammers child,
that became thin, thin,
thinner than a needle.
Ifá said: "Hmmm, we seem to have arrived
again in Oro, where the people are
If my mother hadn't given me to you,
I wouldn't be in this situation now;
once there are five, one word is sufficient
to send you packing; once
there are six, the one who stands at her
market stall near the border of the city, cudgel
in hand: "It depends on the first customer
how sales will go today"; once
there are seven, they call each other witches,
because seven is the number of Our Mothers.
Ese 11.
Father of crackling fire is different, father
with beating wings of the kite is different,
father of rain drumming down on the roof
is different, beating the bata drum on its way
to the mushy swamp to convince
the aimless spirit. Grab the child,
there is something we need, whips
to beat the skins of our batas.
dancing the dance
of the returning dead.
Between ceiling and roof
it was Attic who eavesdropped,
heard everything,
house in the borough of Igbore
in .
Medicine up there,
hanging from the rafters,
perversely elevated,
made Attic collapse and die:
too much of a good thing
was too much of a good thing.
The result of this was them talking
about wooden Staff split and reunited,
the kind that children use as a doll.
This one will consult Ifá
on account of those we love. let it not
anymore tear the life of our loved one,
let our loved one not be taken from us,
Orunmila, let our loved one not be broken.
Heaven forbid, cinders and rattles.
You who knows how to fight,
empty walls,
rotted rafters,
this is the story of Oyeku Oyeku.
Ifá says
this person and his town will both spoil if,
when coming home, no sacrifice is made.
3. OYEKUGUNDALOHUN
4. OYEKULOSOLOHUN
Ese 1.
Pekube, the Awo of the Weaver Bird"
cast for Weaver Bird, on the day
that she was sad because she was barren,
and because she had no children.
They said that she would bear children;
they instructed her to sacrifice two hens,
a goat and 20,000 cowries.
She listened and made the sacrifice.
She bore children and she rejoiced, singing:
"The Ifá of Pekube became truth, Pekube;
I am pregnant, I am bearing children, Pekube".
Ifá says that we should tell the person
that is looking for children, that she must sacrifice,
and she will bear children.
Ese 2.
Ifa says: Oyeku kundi-kundi, divined for Bata drum and Sango when they were coming to the world. They
were asked to make sacrifices for their journey. Bata drum will say it has done the sacrifice of Oyeku kundi-
kundi.
Ifa says that the person with this Odu Ifa should make sure that he makes sacrifices on any travelling, and
indeed always pray to Ifa for the successful outing of all her endeavors. Ifa warns this person if he is a male,
not to marry a particular woman he’s going out with or the same for a female. It is because of the “diseases”
in the other partner.
Apoti se idi ribiti joko, adifa fun Oye ti yio gbe Iyawo, nje ti yio gbe Iyawo, atio idi ni yio ti ra wo inu wa.
Ese 3. Orunmila goes to market in the town of women.
Kirigaja, Kirigaja,
Kirigojo, Kirigojo,
A dia f’Orunmila nijo ti baba nlo re naja
Nilu ti okunrin ki ba won de
Kirigaja ,kirigaja
Kirigojo,kirigojo
Divined for Orunmila, the day baba was going for shopping
In the town where men were prohibited.
8. OYEKUGBELOHUN
Ese 1
Ode ş’apo yo ro
Aronimoja tu apo yo oogun
Agbe wa ibi riroriro ko işu si
A da fun Oluorogbo,
Ti işe iko ajalaye
A lu ikin fun Oluşonşo
Ti işe iko Ajalorun
Won ni bi o ba da ki aye baje
Oluorogbo a tun aye şe
Bi o ba da ki orun baje
Olusonso a tun orun şe
The hunter opens his pouch and pulls out poison.
Aronimoja, the healer, unties his bag and takes out medicine.
The farmer seeks very soft ground in which to cultivate his yams.
Ifá divination was performed for Oluorogbo;
the messenger of the king of Earth,
and who pounded palm nuts for Oluşonşo
the messenger of the king of Heaven.
They said that if it should happen that the Earth falls into disorder
then Oluorogbo should set the Earth right again.
If heaven were to experience disorder
Oluşonşo would set heaven right again.
Ese 2.
Işe t’ori ran mi ni mo nje
Ona ti eda mi la sile ni mo nto
Mo t’ona titi, mo too de’luu okooroko-jako
Mo ba aro l’ona
Aro o şee n’iku l’aya
Orişa Nla Oşeeeremagbo lo fi owo efun tea fin l’ori
Difa fun şowo-ope
Ti nşe omo bibi inu Agbonniregun
Owo koko ni won fi now ii
Owo Orişa ni won fi now afin
E wo owo ope l’ara mi
Eni ban a Oyeku, a rija Ogbe
I am doing what I was sent here to do
I am following the path that was carved out for me
I followed the straight path that led to the town of success
I met a lame person on the road
The lame cannot be slapped (abused)
The hunchback cannot be head-butted on the chest
Albino is a special child of Obatala
Divined for Şòwò-Òpè (One dedicated to the service of Orunmila)
Who was Orunmila’s child
The trunk of the tree is always respected
Albino is respected because of Obatala’s mark on her/him
Respect me because I have the mark of Orunmila
Whoever fights Oyeku will be dealt with by Ogbe
Ese 3.
Ifa was cast for "Child that does not die
but returns to life" (a child
that is reborn in another child.)
They said that nobody would
live as long as he. The said a sheep
and 20,000 cowries is the sacrifice.
"Child that does not die
but returns to life" is the name
we give to paths and roads that,
as we walk along that seem to
go on forever. Ifa tells
a person to sacrifice, in order
to become very old.
Ese 4. To expose secret talk and plans.
Emi làá nşe ní ìkòkò
Tí ojú Ôlórun kò tó?
Díá fún Jénmí ômô Òşun
Emi làá nşe ní ìkòkò
Tí ojú Ôlórun kò tó?
Díá fún Èmílàíyìn ômô Ôbàtálá
Jénmí, ômô Òşun lòó şe
Èmílàíyìn, ìwô l’ ômô Ôbàtálá
Gbogbo òrò ìkòkò
Ifá ni yóó yôjú rè sí gbangba
What we are doing secretly
That Olorun does not see?
This was the declaration of Ifa to Jenmi, child of Òşun
What we are doing secretly.
9. OYEKUSALOHUN
Ese 1.
A cabin with a very small round hole"
was cast for the people of Ogere, on the day
that they were looking for abundance.
The people of Ogere refused to sacrifice,
and they remained poor forever.
The sacrifice is 200 palm dates,
4 pigeons and 40 cowries.
Ese 2.
Orí Adé níí se Opón
Àwon Òdèlè níí rin ìhòhò sosin, sorà
Ìdànndàn níí fi ara rè se afárá Olúkoyin
Díá fún Akówó-rarí
Ifa somo Àjàníwàrun
Akówó-rarí kìí kú
Eyan tó kówó rarí
Elédàá rè báa tá
10. OYEKUFUNLOHUN
Ese 1.
"Standing up", the awo for Stick,
Agegindanu, the awo for Pepe,
cast for a healthy person that did
no work at all and was never ill.
They spoke of an illness
that would paralyze him.
The ebo was made, the illness came
and went away again, the illness
was not serious at all.
Ebo: 1 snail, 1 fish, some palm oil,
20,000 cowries, and ewe.
Ese 2.
Ifa ni:
Isu gboko, Isu npewe Ori
Koko lo gbo ohun a rira lale
Akere fohun rere si Olodumare
Bo ba fohun rere si Olodumare tan
Ojo rere a siro
Adifa fun Asese lowo omo kekere
Ti yio lowo lowo yio ra esin
Yio gun esin re wo oja
Yio te eniyan mefa pa
Yio wa lo sile
Yio lo re ku to esin to sin
Yio diya foku
Yam filled the farm with its tendrils
yam filled the ground completely
Akere heard the coming of the rain
And cried to Olodumare there after
It rained heavily on the ground
Divined for the young rich person
Who was rich and firstly bought horse
He would ride the horse to the market square
Killed six persons and later go home
To die at home along with his horse
11. OYEKUWONRINLOHUN
Ese 1.
Oyin-sese cast for Guluye.
The told him to offer a piece of clothing
that was seen yesterday, because he had
insulted the father of Guruje. Ebo:
a piece of clothing and a goat, in order
for an insult not to lead to a fatal fight.
Ese 2.
Osan ni o san pe
Oru ni o ru pe
Okunkun o kun pe
O pa bata m’omo lese pee pee pee
A difa fun Baalejo
Ti nt’ikole orun bo waye
Ba a ba lejo o
Şe b’orun eni la a baa so
Yoo gbè o o. Yoo gbe ni ni.
Baba eni ki I gbe’ni I ti
Yoo gbè o o
Íkìn eni ki I gbè ni I ti
Yoo gbè o o
Orí eni ki I gbe’ni I ti
“Daylight does not endure beyond its usual time.
Night does not last beyond its regular limit.
He who provides a pair of sandals for a child’s feet”
Cast divination for Baalejo
Who was coming from heaven to Earth.
If we have a problem we should take it to our Ancestors.
He will protect us
Our paternal Ancestors will protect us.
She will protect us.
Our maternal Ancestors will protect us.
They will protect us
Our íkìn will protect us.
It will protect us
Our Orí will protect us.
12. OYEKUWORILOHUN
Ese 1.
Oyekubiri divined for the pigeon
It was predicted that the pigeon would be fruitful
Therefore she should sacrifice 200 beans and 2000 cowries
She heard and performed sacrifice
The pigeon became fruitful
Ifa divination was performed for the dove
She was asked to sacrifice
The dove performed the sacrifice
She became fruitful
Ese 2.
Oyeku-awo-omode, Iwori-awo-abdalagba
Divined for the penis (Oromina)
Who was going to fight a battle in Ajatiri’s town
They said that he would not penetrate if he failed to perform sacrifice
The sacrifice: 3 rams, 3 he-goats, 3 male dogs, 3 cocks, 3 male tortoises and 6600 cowries
He heard and performed the sacrifice
He pentrated.
Oromina is the name we call penis
Ese 3.
Oyeku poori sihin
Oyeku poori sohun
Oju opon kun teteete
A difa fun Eegun ti n bo wale aye
Won ni ko rubo
Aye le ye oun bayii?
Won ni aye o ye Eegun
Ebo ni ko ru
Eegun ba rubo
Okaan re bale
O nisinmi
Ni ba n da bira
O ni oyeku poori sihiin
Oyeku poori sohun
Oju opon kun teteete
A difa fun Eegun ti n bo wale aye
Won ni o sa kaale o sebo
Eegun gbebo nbe
O rubo
Riru ebo eeru atukesu
E waa ba wa ni marinrin ire
Marinrin ire laa ba ni lese Oba Orisa
Oyeku spin here
Oyeku spins to the other side
The face of the Ifa tray becomes full to the brim
Cast divination for Masquerade coming from heaven to earth
He was asked to perform sacrifice
Would life please me?
They said life would please the Masquerade
But he should perform sacrifice
The masquerade performed the sacrifice
He had rest of mind
He then started to perform wonders
Oyeku spin here
Oyeku spins to the other side
The face of the Ifa tray becomes full to the brim
Cast divination for Masquerade coming from heaven to earth
He was asked to take care of the ground and perform sacrifice
Masquerade heard about the sacrifice and performed it
Offerings of sacrifices and free gifts offered to Esu
Come and meet us with good tidings
One is usually found with good tidings at the feet of the king of all Orisas
13. OYEKUKALOHUN
Gunnugun ba lonrule
Ojuu re a tole
A dia fun Saniyan
Saniyan ti seru ipin lorun
Won ni o rubo
Onikaluku lo ti yan ipin ti oun o jee nnu
Iya e
Ngba ti n bo latode orun
Ngba o de ile aye
N wa n beere pe bo ni?
Ebo lOrunmila mo
Gbogbo nnkan tee ba ayan ti o ba daa
Oun ni o moo baa yin fu ebo gbe e soju
Ona
Won ni ko lo obo Ori e
Won lori ni mooo ba won ja
Won o moo pe Ifa ni
Lo ba rubo
Aye ye won
Won booku ona
Won ni bee lawon Babalawo tawon wi
Gunnugun la lorule
Ojuu re a tole
Ojuu re a moo took
A dia fun Saniyan
Saniyan tii seru ipin lorun
Won ni o sa kale o jare
Ebo ni o se
Won a nifa ni
Saniyan
BOri ba n ba woon ja
Won a nifa ni
Saniyan
Ase Ori ni n ba woon ja laye
The Vulture perches on top of a high wall
Its gaze would cover the city
Its gaze would cover the forest
Cast divination for Saniyan
Saniyan the servant of destiny in Heaven
He was asked to offer sacrifice
Everybody had chosen what he or she would become during his or her subliminal stage
When coming from the city of Heaven
He was asking for what to do
Do you know what? They said
Orunmila is the one that knows no other thing except sacrifice
All those things which man chooses as destiny that is bad
It is he that would use sacrifice to mend it
They told Saniyan to go and offer sacrifice to his Ori
It is their Ori that would be against them
They would say it is Ifa
He performed the sacrifice
And life pleased him
They retraced their steps to the right way
They said it was exactly what their Babalawos predicted
The vulture perches on top of a high wall
Its gaze would cover the city
Its gaze would cover the forests
Cast divination for Saniyan
Saniyan the servant of destiny in heaven
He was asked to take care of the ground
And offer sacrifice
They would say it is Ifa
Saniyan
If their Ori is against them
They would say it is Ifa
Saniyan
So it is their Ori that is against them in the earth.
14. OYEKUTURULOHUN
Ese 1. Forgiveness
Orumila fihun jimi
Ojiji fihun jimi
Bi omi ba po’ni, won a fijuu
Orunmila, ki won f’oran yii jimi
Bi gbogbo ilu nii f’oran ji ojo
Orunmila will forgive me.
The Forgiving One will forgive me.
If water kills a human being,
it will be forgiven.
Orunmila let me be forgiven on this issue.
Let all people in town forgive me
with regard to this issue, like rain
in all cases is forgiven by the community.
Two roosters and 1200 cowries must be offered.
Ewe: grind tude-leaves and mix with the iyerosun
of this Ifá. Place the mixture on two small cowries,
wrap in cotton and cotton thread, and use
as a necklace for protection, until forgiveness
has been received.
Ese 2.
This person may be complaining of delay in success of his aspirations. Ifa says they will be honored
in life but should sacrifice.
Eekun ni sebuke. ni parankata
Cast divination for dundun drum that was sent for unexpectedly from the palace. Dundun had never seen
anyone invite him. He was not important. No one paid him any attention. Dundun then went to the priest
Eekun ni sebuke and the priest n ni parankata. Please cast divination using ibo for me. They told Dundun to
offer sacrifice. They said there existed plenty of fortune for Dundun. Dundun sacrificed. Without warning
they sent for him from the palace. Surpised he exclaimed “me that had never seen anyone invite him
anywhere to play?”
He was then dancing and rejoicing. Eekun ni sebuke. ni parankata
Cast divination for dundun drum that was sent for unexpectedly from the palace. Sacrifice was the antidote
prescribed for him. Dundun heard and complied. I have offered the sacrifice of Oyekubaturupon. All good
fortunes should come to me in abundance. Our lives have become settled and cool.
15. OYEKUTURALOHUN
This Odu speaks of removing blame and restoring freedom of activities.
Ese 1.
Oropoto li o difa fun şorangun
A nniki rubo kioba leşe naa gun
Ebo: Akuko-adiye méjì, eku igbegbe, egbetala owo ati ewe Ifa (fi ewe gbegbe mejo di eku igbegbe kilolo rii
mole ninu igbo)
Oropoto divined Ifa for Sorangun
He was asked to perform sacrifice in order to be exonerated
The sacrifice: two cocks, igbegbe rats, 2600 cowries and Ifa medicine (wrap up igbegbe rat with eight gbegbe
leaves and bury it in the forest
Ese 2.
Iyan-biatungun, Obe-bi-atunse, Okelegbongbo-di-atunbu-baale
Divine for Oni-alakan-esuru, who would be fortunate enough to have two wives in one day. He was asked to
perform two hens and 16,000 cowries. He heard and performed the sacrifice.
16. OYEKURETELOHUN
This Odu offers solutions for disease. This Odu states that disappointments may be blessings in
disguise. Ifa says to take POSITIVE actions to receive blessings.
Ese 1.
Afinjuleye, Okunrun-kojekewafuyi, and Awowosan, the diviner in the house of Kuseru, were the three divners
who divined Ifa for Kuseru. The diviners said that there was a young boy who was once slender. He was
attacked by a disease that made his hands, legs, eyes, and nose swollen. Kuseru was asked to offer sacrifice
because Ifa predicted that the boy would recover. The sacrifice: 4 pigeons, 4400 cowries, and Ifa medicine
(pour water on the bark of an aye tree, asunrun leaf, a lot of salt, and some small red peppers; cook in a pot
and use the medicine for bathing and drinking.
Ese 2.
Gbàmí igbó lawo gbàmí igbó
Gbàmí òdàn lawo gbàmí òdàn
Gbàmí hènhen níí sawo gbàmí hénhen
Ifá ti o bá yò mí ní ibi tó dí gágáágá
Bí mo bá dé ibi tósunwón
Màá san oore è re fún o
Díá fún Òrúnmìlá
Ifa ó yo omo rè nínú irunbi
Owó ò mi wá ba ewè olóbòyòboyo tèmi
Òkòsòkòsò
Nifá ó yo‘mo tè kúròú ibi
Òkòsòkòsò.
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