Odu Ifa Ogbe Iwori (Ogbe Wehin)

Ifa Divination for The King of Oyo: From Isolation to Abundance of Support

The Crisis of Leadership Without Followers

This divination from Ogbe Iwori addresses one of the most distressing situations a leader can face—having position and authority but lacking people to serve and support that position. The King of Oyo woke one day to discover that he had no servants, no followers, no one to execute his will or honor his position. This represents not just practical difficulty but spiritual crisis, as leadership without followers is authority without manifestation.

In Yoruba cosmology, a king or leader serves as the axis connecting heaven and earth, spiritual forces and human community. When this connection fails to attract followers, it indicates spiritual imbalance that no amount of worldly effort can correct. The king's isolation was not a matter of poor management or harsh treatment but a spiritual condition requiring spiritual remedy.

The Sacred Verse

Ogbé ṣé nwèhìn bí ajá mi ó bá ikun
Ajá pa ikun tán, ikun dariwo,
A d'Ifá fún ọba lode Òyó
L'ójó tó ji tó l'óun ò r'éni pé sin óun mó

English Translation

Ogbe turns backward like a dog chasing a squirrel
The dog catches the squirrel, and the squirrel screams
This was the Ifa divination for the king of Òyó
On the day he woke up and realized no one was serving him anymore.

The Symbolism of the Dog and Squirrel

The imagery of the dog turning backward to chase the squirrel carries multiple layers of meaning. The dog represents alert responsiveness—it doesn't ignore what moves behind it but turns quickly to pursue opportunity. The squirrel represents that which tries to escape notice, moving in the periphery. The dog's success in catching the squirrel demonstrates the power of maintaining comprehensive awareness.

For the King of Oyo, this symbolism taught that his isolation resulted from failing to "turn backward"—to maintain awareness of the spiritual forces and social dynamics that affect a leader's ability to attract followers. The solution required not just forward-looking ambition but strategic retrospection and spiritual adjustment.

The Promise of the Iroko Tree

When the king performed the prescribed sacrifice, Ifa made a profound promise through the metaphor of the Iroko tree. This massive tree, growing deep in the forest far from human habitation, never lacks worshippers. People travel great distances to make offerings at its base, recognizing its spiritual power. Similarly, Ifa promised that the king, through proper sacrifice, would become like the Iroko—naturally attracting followers and servants without striving or manipulation.

This teaches that genuine authority and authentic leadership operate through spiritual magnetism rather than coercion. When one's spiritual foundation is properly established through sacrifice and alignment with divine will, followers come naturally, drawn by forces they may not even consciously understand.

The Transformation

The text records that after the king performed the sacrifice, servants began to multiply, everything in his life started improving, and followers came in abundance. This was not gradual but transformative—the spiritual blockage was removed, and the natural flow of support and service resumed. The king's response was to praise the Babalawo, who in turn praised Ifa, demonstrating the proper acknowledgment of spiritual assistance in human success.

Prescribed Offerings (Ebo)

For those who receive this divination seeking to attract followers, support, or loyal assistance, Ifa prescribes pigeons (eyele), representing peace and the gentle attraction of others; a hen (adie), symbolizing nurturing and the creation of community; a rooster (akuko), representing authority and the announcement of one's position; and money (opolopo owo), which facilitates the ceremonies and offerings that establish spiritual magnetism. Learn more about Ogbe Iwori divination practices on our dedicated page.

Modern Application

In contemporary contexts, this Odu speaks to business owners lacking employees, leaders without teams, professionals seeking clients, or anyone experiencing isolation despite having something valuable to offer. The principle remains constant: attraction of others to one's cause or service operates through spiritual channels that must be properly opened through sacrifice and alignment with divine will.

Ifa Divination for Orunmila: The Wisdom of Strategic Possession

The Borrowed Crown and the Refusal to Return

This divination from Ogbe Iwori presents one of the most complex and controversial teachings in the Ifa corpus—the story of how Orunmila borrowed the spiritual crown of Esu Odara and, through strategic sacrifice, was able to keep it permanently. This story operates on multiple levels: as practical guidance about lending and borrowing, as spiritual instruction about the permanence of certain spiritual attainments, and as demonstration of how proper sacrifice can alter expected outcomes.

The narrative begins with Orunmila's desire to claim a title or position of leadership. However, he lacked the spiritual crown (ori) necessary for such elevation. Ori in Yoruba spirituality represents not just physical headship but the spiritual capacity and authority to occupy certain positions. Without proper ori, one cannot successfully maintain high office regardless of appointment or election.

The Sacred Verse

B'órí wọn ó bá sunwọn,
Orí ol'órí ni wón tọrọ mú re'bi
A d'Ifá fún Òrúnmìlà
Baba yi óò tọrọ orí Èṣù Òdàrà jo'yè

English Translation

When their head is not of good fortune,
They will seek help from those with good fortune.
This was the Ifa divination for Òrúnmìlà
When he was seeking the spiritual crown of Èṣù Òdàrà.

The Nature of Esu's Crown

Esu Odara possessed an ori oye—a crown specifically designed for chieftaincy and leadership. This was not merely ceremonial headgear but a spiritual instrument carrying the authority and capacity to occupy leadership positions successfully. Orunmila's request to borrow this crown acknowledges both his need and Esu's willingness to assist his friend.

The initial promise—that Orunmila would return the crown after claiming his title—represents the conventional expectation in lending relationships. However, the story takes an unexpected turn when Orunmila, having successfully used the crown to establish his position, decides not to return it.

The Strategic Use of Sacrifice

When Esu came to reclaim his crown, Orunmila consulted the Babalawo about how to keep what he had borrowed. This moment reveals a profound teaching: certain spiritual attainments, once achieved through proper means, need not be relinquished even if others claim prior ownership. The Babalawo prescribed sacrifice, which Orunmila performed.

The priests then created a sigidi—a spiritual construct that resembled a head but was not actually the ori that Esu had lent. They placed this substitute at the crossroads, and when Esu grabbed it, believing it to be his crown, he later discovered the deception. When he returned to Orunmila demanding the real crown, Orunmila maintained that he had already returned what was borrowed and possessed nothing else to give.

The Deeper Meaning

On the surface, this story appears to endorse deception and the breaking of promises. However, deeper analysis reveals more nuanced teachings. First, it demonstrates that once spiritual elevation has been properly achieved and integrated, it becomes part of one's permanent spiritual makeup and cannot simply be "returned" to a previous state.

Second, the story teaches about the nature of spiritual lending—that which is truly given in the spiritual realm operates differently from material loans. Esu's willingness to lend his crown represented genuine transfer of spiritual capacity, not temporary use.

Third, and most practically for those receiving this divination, it warns against lending anything one cannot afford to lose permanently. The lesson is not that borrowers should refuse to return loans, but that lenders should only give what they are willing to part with forever, because circumstances may prevent return.

Orunmila's Victory Song

The divination concludes with Orunmila singing: "Èṣù Òdàrà sin lẹhìn mi ò, Gbo'rí gborí kii gbo'ri ó léèmeji, Èṣù Òdàrà sin lẹhìn mi" (Esu Odara, stop troubling me, a head cannot be used twice, Esu Odara, stop troubling me). This song contains wordplay on "gbo'ri" which means both "to receive a head" and "to execute someone," teaching that once a spiritual crown has been claimed and integrated, it cannot be taken back and used again by another.

Prescribed Offerings (Ebo)

The specific offerings for this divination are not detailed in the provided text, but the principle is clear: when facing situations where one needs to retain something others claim should be returned, consultation with a qualified Babalawo will reveal the appropriate sacrifices to secure permanent possession. For scholarly perspectives on Ifa as a knowledge system, refer to comprehensive documentation on Ifa divination.

Ifa Divination for Ebure: The Wisdom of Strategic Relocation

Planning for Prosperity in New Territory

This divination from Ogbe Iwori addresses those contemplating significant journeys, relocations, or the establishment of themselves in new territories. Ebure (the antelope) represents those who seek new opportunities far from familiar ground, questioning whether the journey will be worthwhile and whether they will succeed in claiming ownership and establishing themselves permanently in the new location.

The divination speaks to a universal human concern: the anxiety and uncertainty that accompanies major transitions. Will the investment of time, resources, and risk pay off? Will one become a person of substance in the new place, or will the journey prove fruitless? These questions resonate across cultures and eras, making this ancient divination perpetually relevant.

The Sacred Verse

Sé ni nwèhin wò bálejò mbọ wá
A d'Ifá fún èbúré
Tó ńlọ oko àléró l'ódún.

English Translation

"I will always look back just in case a visitor is coming."
An oracle was consulted for Ebure,
Who was preparing to go to Alero farm that year.

The Philosophy of Looking Backward

The opening line of this verse—"I will always look back just in case a visitor is coming"—encapsulates the wisdom embedded in the name Ogbe Wehin (Ogbe turns backward). This is not paranoia or excessive caution but strategic awareness. In life's journey toward new opportunities, one must maintain consciousness of what follows, what approaches, and what might be overtaking from behind.

For Ebure planning his journey to Alero farm, this backward glance represented the wisdom of assessing all factors before committing to relocation. It also symbolized the ability to recognize opportunity approaching from unexpected directions and to remain flexible in responding to changing circumstances during the journey itself.

The Promise of Landownership

Ebure's central question to Ifa was whether he would become a landowner (onile) in the new territory. In Yoruba culture, landownership represents far more than property rights—it signifies rootedness, establishment, generational legacy, and recognized status within a community. To own land means to have permanent stake, to be someone who cannot be easily dismissed or displaced.

Ifa's affirmative response, contingent on performance of prescribed sacrifice, promised not just survival in the new location but full establishment and prosperity. The divination assured Ebure that his investment of time and resources would yield permanent returns, that he would not be a perpetual wanderer or tenant but would achieve the security and status of landownership.

The Fulfillment and Its Significance

The text records that upon performing the sacrifice and completing his journey, Ebure indeed became a landowner, and everything he possessed began to flourish. The verse concludes with repetitive affirmation: "If we pass through farm heaps, we will always pass through the farm heaps of Ebure"—indicating that his farm became so vast and successful that it became a landmark, a reference point for others.

This transformation from anxious traveler to established landowner with such abundant property that his farm serves as a geographical marker teaches that proper spiritual preparation before major transitions doesn't just ensure survival but can produce exceptional prosperity that exceeds initial hopes.

Prescribed Offerings (Ebo)

For those contemplating journeys, relocations, or establishment in new territories, the specific offerings are not detailed in the provided text but would be prescribed by a qualified Babalawo based on individual circumstances. The principle is clear: before embarking on significant geographical or professional transitions, spiritual preparation through proper sacrifice transforms potential risk into assured success.

Modern Application

In contemporary contexts, this divination speaks to those considering job relocations, emigration, opening businesses in new markets, pursuing education in distant places, or any situation where one seeks to establish themselves in unfamiliar territory. The Odu promises that with proper spiritual preparation, such ventures lead not to mere survival but to establishment, recognition, and prosperity that makes one a permanent fixture in the new environment.

Ifa Divination for Onigbimo: The Fatal Consequences of Violating Sacred Boundaries

The Man Who Refused Sacrifice

This divination from Ogbe Iwori presents one of the most sobering warnings in the entire Ifa corpus—the story of Onigbimo, a poor man who consulted Ifa seeking prosperity and received promises of wealth and chieftaincy titles, yet refused to perform the prescribed sacrifices. His refusal set in motion a series of events that would culminate in tragedy, serving as an eternal warning about the consequences of disobedience to spiritual instruction and the violation of sacred prohibitions.

Onigbimo represents those who seek spiritual guidance when desperate but fail to follow through with the requirements once revealed. His poverty and frustration made him turn to Ifa, but his skepticism or perhaps his poverty itself prevented him from making the necessary offerings. This partial engagement with spiritual guidance—seeking answers but refusing to pay the spiritual price for transformation—proves more dangerous than never consulting at all.

The Sacred Verse

B'áye wón bá ndun
B'áye wọn bá ńdára,
Ìwà ibaje ni wọn nhú
A d'Ifá fún Onígbìmó
Tí yó lá lá lá
Ti yó fi aya rè mọ orò

English Translation

When their world is joyful,
When their world is thriving,
It is a sign of moral decay.
An oracle was consulted for Onígbìmó,
Who did not adhere to tradition
And introduced his wife to the Oro deity.

The Oro Prohibition and Its Significance

In Yoruba tradition, the Oro cult represents one of the most sacred and exclusive male societies. Women are absolutely forbidden from seeing the Oro deity or entering the sacred grove where Oro rites are performed. This prohibition is not arbitrary but reflects deep spiritual principles about gender mysteries, sacred separation, and the maintenance of cosmic order through respected boundaries.

The annual Oro rites mark a time when women must remain indoors while the men perform ceremonies in the sacred grove. Violation of this prohibition is considered one of the gravest offenses in traditional Yoruba society, as it disrupts the spiritual balance necessary for community wellbeing and threatens the efficacy of the cult's protective functions.

The Wife's Persistent Demand

Onigbimo's wife represents the force of curiosity unchecked by spiritual wisdom. Her persistent nagging—demanding to know about Oro, insisting that her husband must be hiding something from her, refusing to accept that some knowledge is properly restricted—embodies the modern skepticism that dismisses sacred boundaries as mere superstition or patriarchal control.

The text reveals that Esu entered her, meaning her insistence was not merely human stubbornness but spiritual compulsion. Because Onigbimo had failed to perform the sacrifices that would have protected both himself and his household, his wife became vulnerable to spiritual forces that would use her to bring about his downfall.

The Clever Deception and Its Failure

Onigbimo attempted a compromise—he would take his wife to the Oro grove but conceal her in a large basket (apere) with a small hole through which she could peek. This basket was traditionally used by the king as a footrest during Oro ceremonies, making it an ingenious hiding place that would go unquestioned.

The plan appeared perfect—his wife's curiosity would be satisfied, the letter of the prohibition would be technically maintained (she was hidden, not openly present), and no one would know. This represents the human tendency to seek loopholes in spiritual laws, to technically comply while violating the spirit of sacred instruction.

The Diviner's Detection

When the Oro rites were performed and the sacrifices were rejected, the Babalawo began investigating. His divination song—"We called Ita; Ita did not speak. We called Pakoko; Pakoko was silent"—indicates consultation with spiritual forces to determine the cause of rejection. The instruction to open the king's basket revealed the hidden woman.

This moment teaches that no deception, however clever, can hide violations from spiritual perception. The sacrifices knew, the deities knew, and ultimately human detection followed spiritual knowledge. What Onigbimo thought was secure concealment was transparent to the spiritual forces whose favor he sought.

The Inevitable Punishment

The law was absolute: when a woman enters the Oro grove and is discovered, both she and whoever brought her must be executed. There was no room for explanations, no consideration of clever concealment, no mercy for the king who had technically facilitated the violation. Both Onigbimo and his wife were killed in the sacred grove.

The text concludes by noting that only after their deaths did the sacrifice become accepted by the Oro deity. Their lives became the sacrifice that the deities required—not what Ifa had originally prescribed (which would have been far less costly) but what circumstances demanded once spiritual laws were violated.

The Warning Against Dismissing Tradition

The verse's opening—"When their world is joyful, when their world is thriving, it is a sign of moral decay"—provides context for understanding this tragedy. Onigbimo lived in a time or represented people who, when experiencing some success or comfort, begin to view traditional restrictions as outdated, dismissing sacred boundaries as superstition rather than wisdom.

Ifa explicitly warns through this divination: "This person and their household must not dismiss sacred traditions as superstition but must practice them." The consequence of treating spiritual laws as negotiable suggestions rather than inviolable principles is not merely spiritual disadvantage but potential catastrophe.

Lessons for Modern Practice

For contemporary practitioners, this divination teaches several critical principles. First, when Ifa prescribes sacrifice, the cost of compliance is always less than the cost of refusal—Onigbimo could have made simple offerings but instead paid with his life. Second, sacred boundaries exist for protection, not oppression—respecting them guards against spiritual danger rather than limiting human freedom.

Third, clever attempts to circumvent spiritual laws while technically appearing compliant are ultimately futile and more dangerous than honest transgression. Fourth, failure to perform prescribed protections leaves one vulnerable to spiritual forces that can work through the very people closest to us. Finally, some knowledge is properly restricted, and violation of these restrictions has consequences that extend beyond the individual to affect entire communities.

The Question of Gender Mysteries

This divination will undoubtedly trouble modern sensibilities regarding gender equality and access to spiritual knowledge. It's important to understand that traditional Yoruba spirituality recognizes parallel gender mysteries—women have their own sacred societies and knowledge from which men are excluded. The Oro prohibition is not about female inferiority but about the maintenance of sacred separation that allows different spiritual forces to function properly.

Modern practitioners must grapple with how to honor the principle of sacred boundaries while adapting to contemporary contexts. The core lesson transcends gender: some spiritual knowledge, practices, and spaces require proper initiation, preparation, and permission. Violating these boundaries—whether out of curiosity, skepticism, or the desire to prove they don't matter—brings consequences that proper spiritual guidance seeks to prevent.

Ifa Divination for Tameyin: Victory Over Those Who Predicted Failure

Facing Mockery and Prophecies of Doom

This divination from Ogbe Iwori addresses those experiencing one of life's most painful situations—being mocked, blackmailed, or told by others that they cannot survive or succeed. Tameyin (whose name means "the one who knows the future") represents people who face widespread skepticism about their prospects, who hear constant predictions that they will not make it, that their situation is hopeless, that they should give up.

The imagery of the dog killing animals for its owner carries deep significance. A hunting dog that successfully catches prey brings honor and practical benefit to its owner. Similarly, this divination promises that the person who has been dismissed as worthless will prove their worth spectacularly, bringing honor not only to themselves but to those who supported them during difficult times.

The Sacred Verse

Ogbe weyinwo bajare o ba pakun
Aja to pakun lose olowore lore
Adfifafun tameyin ti se aja olofin
Igba ti n mo momi oju sogbere ire
Ebo won ni o se
Osi gbebo ni be o rubo

English Translation

Ogbe, review again
If your dog has not killed an animal,
It is the dog that has killed other animals that brings great favor to its owner.
They cast Ifa divination for Tameyin (the one who knows the future),
Being the dog of Olofin.
When he cried out for kindness,
He was asked to offer the sacrifice,
And he complied.

The Comprehensive Promise of Blessing

What makes this divination particularly powerful is the comprehensive nature of its promises. The divination doesn't just promise one type of blessing but declares total transformation across every area of life that matters: "Ifa says I will be rich, and I am rich. Who knows the future? I will have a spouse, and I have a spouse. Who knows the future? I will have children, and I have children. Who knows the future? I will have all good things, and I have all good things. Who knows the future?"

This repetitive structure—declaring wealth, marriage, children, and comprehensive blessing—directly counters the specific areas where people typically face mockery when struggling. Those who lack money are told they'll always be poor. Those without spouses are told they'll die alone. Those without children are told they'll have no legacy. This divination promises total reversal in every area where mockery has been directed.

The Question "Who Knows the Future?"

The repeated question "Who knows the future?" (Talomeyin) is both challenge and declaration. It challenges those who presume to know that the person will fail—"What authority do you have to declare someone's future?" It simultaneously declares that only Ifa truly knows the future, and Ifa's pronouncement contradicts human judgment.

For Tameyin himself, whose name means "the one who knows the future," this becomes profoundly personal. He was told he could not survive, yet his very name suggests prophetic knowledge. The divination vindicates his name—he does indeed know the future because Ifa has revealed it to him, and that future contradicts everything his detractors predicted.

The Nature of Egan (Blackmail/Mockery)

Ifa specifically states that people were engaging in egan—blackmail or persistent mockery—against this person, believing they could not succeed. This represents more than casual criticism; it suggests organized opposition, possibly people who have actively worked to undermine the person's efforts or reputation.

The prescription to offer sacrifice specifically against egan demonstrates that mockery and blackmail are not merely social inconveniences but spiritual attacks that require spiritual remedy. The sacrifice doesn't just improve circumstances; it silences the voices of opposition by making their predictions obviously false through undeniable success.

Prescribed Offerings (Ebo)

For victory over those who mock and predict failure, Ifa prescribes a rooster (akuko), representing the dawn announcement of victory and the breaking of darkness; doves (eyele), symbolizing peace and the calming of turbulent circumstances; and money (opolopo owo), which facilitates both the sacrifice itself and the material prosperity that will silence critics.

Modern Application and Psychological Significance

In contemporary contexts, this divination speaks powerfully to those facing systematic doubt, whether from family members who don't believe in their dreams, colleagues who underestimate their abilities, or even internalized voices that echo external mockery. The psychological impact of constant negative prediction can become self-fulfilling, making spiritual intervention necessary to break the cycle.

This Odu teaches that vindication comes not through argument or defense but through undeniable transformation. When someone performs the prescribed sacrifice and experiences the promised blessings, their success speaks louder than any verbal response to mockery could. The prediction of failure becomes evidence of the prophets' false authority, while the person's actual success demonstrates Ifa's superior knowledge and power. For deeper understanding of Yoruba spiritual philosophy and divination systems, consult UNESCO documentation on Ifa of the Yoruba People.

Ifa Divination for Erinla: The Blessing That Passes Through Generations

The Comparison of Elder and Younger

This divination from Ogbe Iwori presents the relationship between Erinla (a noble animal in Yoruba cosmology) and the horse, establishing through divine decree which is elder and which is younger. The story addresses themes of hierarchy, honor, and the spiritual principles that determine precedence among beings who might otherwise seem equal.

In Yoruba thought, the concepts of elder (egbon) and younger (aburo) carry profound significance beyond mere age. Eldership represents spiritual authority, precedence in receiving honor, and the responsibility to guide those who come after. This divination reveals that such positions are not accidents of birth timing but are established through spiritual processes—specifically through sacrifice and divine favor.

The Sacred Verse

Onimounmo sigidi moun
Adifafun fun erinla abufun esin igba
Ti won n momi oju sogbere ire
Ebo won ni won o se
Won si gbebo nibe won rubo
Nje erinla legbon, esin laburo
Esoo wa jingbin ni lorun esin

English Translation

Onimounmo Sigidi Moun
Ifa divination was cast for Erinla, the noble animal,
Along with the horse,
When they cried out for the blessing of kindness.
They were asked to offer the sacrifice,
And they complied.
That is why Erinla is the elder,
And the horse is the younger.
See the many decorations and embellishments on the horse's neck.

The Significance of Joint Sacrifice

What makes this divination unique is that both Erinla and the horse received the same counsel—both were told to make sacrifice, and both complied. Yet the outcome established hierarchy rather than equality. This teaches that sacrifice doesn't necessarily produce identical results for different individuals; rather, it positions each person appropriately within divine order according to their spiritual destiny.

The fact that both animals sacrificed yet one became elder and one younger demonstrates that Ifa's blessings include proper positioning, not just material benefit. To be correctly positioned—to occupy the role one is spiritually designed for—is itself a blessing, whether that position is first or second, elder or younger.

The Decorations on the Horse's Neck

The verse specifically mentions the many decorations and embellishments on the horse's neck, which carries layered meaning. On one level, it acknowledges that the younger position is not without honor—the horse, though designated as aburo, receives beautiful adornment. This teaches that being second doesn't mean being without value or recognition.

On another level, it suggests that external adornment cannot substitute for spiritual precedence. The horse may be more visibly decorated, may appear more honored to casual observers, yet Erinla's position as elder represents deeper spiritual authority that transcends outward display. This resonates with Yoruba proverbs about the difference between appearance and substance, between public acclaim and spiritual reality.

The Generational Blessing

Ifa's instruction for this divination is particularly significant for families: "The person should offer the sacrifice with their child so they may be blessed together." This transforms the divination from individual guidance into generational instruction. The blessings sought are not for one person alone but for parent and child simultaneously, establishing blessing that flows through family lines.

This principle reflects a core Yoruba understanding—that spiritual work done properly doesn't just benefit the individual but establishes patterns of blessing that continue through descendants. When a parent and child jointly perform sacrifice, they create spiritual alignment that positions the entire family line for ongoing favor.

Prescribed Offerings (Ebo)

For generational blessing and proper positioning within one's destiny, Ifa prescribes doves (eyele), representing peace and the gentle establishment of right order; ducks (pepeye), symbolizing community and the acceptance of one's role within the larger group; and money (opolopo owo), facilitating the ceremonies that establish multi-generational blessing.

Modern Application for Families

In contemporary contexts, this divination speaks powerfully to parents seeking to establish their children in positions of success and honor. It teaches that such establishment requires joint spiritual work—parent and child both participating in the prescribed rituals, both committed to honoring the guidance received.

The Odu also addresses succession planning and inheritance issues, teaching that proper spiritual positioning is more valuable than mere material transfer of wealth. A child properly positioned through sacrifice and divine favor will succeed regardless of material inheritance, while a child in the wrong spiritual position will struggle even with abundant material resources.

Ifa Divination for Orunmila: Divine Defense Against Abuse and Mockery

The Journey to Eebu

This divination from Ogbe Iwori addresses Orunmila himself as he prepared for a priestly mission to the city of Eebu. The context suggests a challenging assignment—traveling to unfamiliar territory to perform spiritual work, potentially facing skepticism, resistance, or outright hostility from those who don't recognize his authority or value his message.

For priests and spiritual practitioners, such missions represent both opportunity and vulnerability. The opportunity lies in expanding one's influence and serving new communities; the vulnerability comes from being isolated from one's established support system while facing unknown challenges and potential antagonism.

The Sacred Verse

Eyin lawo soro
Adifafun orunmila
Baba n sawo lo ilu eebu
Ebo ni wonni kose
Osi gbe ebo nibe o rubo
Nje ifa tin won n ba n bu mi
Iwo ni, eniyan o bumi bawon yiri
Ifa tiwon nba bumi iwo ni
Ifa tiwon n ba ke mi iwo ni
Eniyan okemi nile yiri
Ifa tiwon nba kemi iwoni

English Translation

Eyin, the Priest of Soro
Ifa divination was cast for Orunmila
On his priestly mission to the city of Eebu.
He was asked to offer the sacrifice,
And he complied.
Ifa, if someone abuses me, it is you.
No one has ever abused me.
Ifa, if someone abuses me, Ifa, it is you.
Ifa, they were taking care of me, Ifa, it is you.
No one has ever cared for me like this before.
Ifa, if I were being cared for, it is you.

The Total Identification with Ifa

What makes this divination profound is Orunmila's declaration of complete identification with Ifa. He doesn't say "Ifa will protect me from abuse" or "Ifa will defend me against mockery." Instead, he declares that if anyone abuses him, they are actually abusing Ifa itself—he has become so aligned with the spiritual force he serves that attacks on him are attacks on the divine.

Similarly, when he experiences care and support, he attributes this not to human kindness but to Ifa working through people. This represents the ultimate spiritual consciousness—seeing oneself not as an isolated individual navigating life's challenges but as an embodiment and instrument of divine force, with all experiences filtered through that spiritual identity.

The Cessation of Mockery

Ifa explicitly addresses the issue of mockery and jokes being made about the person: "people have been making jokes about this person, but the sacrifice will make them stop." This isn't merely about silencing critics through success (though that occurs); it represents a fundamental shift in spiritual atmosphere around the person.

When someone performs the prescribed sacrifice and achieves the promised identification with Ifa, mockery becomes spiritually dangerous for the mockers. They're no longer just insulting a vulnerable human but opposing a divine force that has claimed that person as its own. The cessation of mockery comes not from the person's defense but from the mockers' spiritual recognition (conscious or unconscious) that continued opposition brings consequences.

The Promise of Care

The divination doesn't only promise protection from harm but also promises unprecedented care: "No one has ever cared for me like this before." This teaches that proper sacrifice doesn't merely remove negative forces but attracts positive support. The person doesn't just survive the mission to Eebu; they experience levels of care and support they've never known.

This dual promise—protection from enemies and provision through allies—represents complete spiritual coverage. The person moves through challenging territory shielded from harm while simultaneously experiencing abundance of support, making success not just possible but inevitable.

Prescribed Offerings (Ebo)

For protection during challenging missions and the cessation of mockery, Ifa prescribes a rooster (akuko), announcing the dawn of vindication and protection; doves (eyele), bringing peace that silences opposition; and money (opolopo owo), facilitating both the sacrifice and the blessings it unlocks.

Application for Modern Practitioners

In contemporary contexts, this divination speaks to anyone facing a challenging assignment, whether professional, spiritual, or personal. It addresses those who must enter environments where they may face skepticism, opposition, or mockery—whether traveling to new locations for work, taking on leadership roles in resistant organizations, or standing for principles that draw ridicule.

The Odu teaches that success in such situations requires more than skill or determination; it requires spiritual protection that comes through proper sacrifice and identification with divine force. When one can truly say "if they abuse me, they abuse Ifa," the opposition loses its power to harm or discourage.

Ifa Divination for The Hunter: Spiritual Preparation for Dangerous Ventures

Entering the Forest of Igboje Eluju Je

This final divination from Ogbe Iwori addresses the hunter preparing to enter a particularly dangerous forest—Igboje Eluju Je, whose name suggests a place where the forest itself consumes. This represents any venture into territory known for danger, where previous attempts have failed or where the risks are substantial and acknowledged.

Hunting in Yoruba culture represents more than food gathering; it symbolizes the confrontation with wilderness, the transformation of chaos into provision, and the courage to venture where others fear to go. The successful hunter brings benefit not just to himself but to his entire community, making hunting both risky and heroic.

The Sacred Verse

Ogbe weyin wo bajare obapa ikun
Adifafun ode tinlo igbo je elu juje
Ebo ni won ni kose
Osi gbebo nibe orubo
Nje owindin mi owindin
Ire aje wa jede tuturu

English Translation

Ogbe, review again
If your dog has not killed an animal.
Ifa divination was cast for a hunter
Who was going to the forest of Igboje Eluju Je.
He was asked to offer the sacrifice,
And he complied.
Excessive blessings of kindness,
Blessings of wealth then came abundantly my way.

The Specific Feeding of Ogun

What makes this divination unique is the specific instruction to feed Ogun (the deity of iron, war, and work) before embarking on the journey. The prescribed items for Ogun carry deep symbolic significance: a dog (aja), representing loyalty and the hunting companion; kola nuts (obi), for divination and spiritual opening; roasted beans (ewa eyan), symbolizing sustenance and preparation; palm wine (emu), for spiritual communion; snails (igbin), representing patience and measured progress; salt (iyo), for preservation and purification; and palm oil (epo pupa), representing life force and vitality.

This comprehensive feeding of Ogun acknowledges that success in dangerous ventures requires the favor of the force governing tools, weapons, and work itself. Ogun clears the path, sharpens the implements, and grants the strength and skill necessary for success in challenging endeavors.

The Promise of Excessive Blessing

The outcome of this divination is striking: "Excessive blessings of kindness, blessings of wealth then came abundantly my way." The word "excessive" (owindin) suggests blessing beyond normal expectations, beyond what the hunter might have reasonably hoped for. This teaches that proper spiritual preparation before risky ventures doesn't just ensure survival or moderate success but can produce overwhelming abundance.

The hunter didn't merely survive the dangerous forest or return with adequate game—he experienced excessive blessing and abundant wealth. This transformation from potential victim of the consuming forest into recipient of overwhelming prosperity demonstrates the power of proper sacrifice and spiritual alignment to reverse expected outcomes completely.

The Backward Glance Before Forward Movement

The verse begins with the familiar refrain of Ogbe Iwori: "Ogbe, review again, if your dog has not killed an animal." This reminds us that before venturing into dangerous territory, comprehensive review and spiritual preparation are essential. The backward glance assesses readiness, ensures nothing has been forgotten, and confirms that all spiritual requirements have been met.

For the hunter, this review included not just checking his weapons and supplies but ensuring his spiritual protection through sacrifice and the feeding of Ogun. Without this comprehensive preparation—both material and spiritual—the dangerous forest would indeed consume rather than provide.

Prescribed Offerings (Ebo)

For those undertaking dangerous ventures or entering challenging territories, Ifa prescribes doves (eyele), representing peace amid danger; snails (igbin), symbolizing patient progress; salt (iyo), for purification and preservation; palm oil (epo pupa), representing life force; a dog (aja), symbolizing loyalty and hunting success; kola nuts (obi), for spiritual opening; roasted beans (ewa eyan), for sustenance; and a rooster (akuko), announcing ultimate victory.

Additionally, Ogun must be specifically fed with dog, kola nuts, roasted beans, palm wine, snails, salt, and palm oil to secure his favor for the dangerous undertaking.

Modern Application for Risk-Takers

In contemporary contexts, this divination speaks to entrepreneurs launching ventures in competitive markets, professionals taking assignments in challenging environments, students pursuing difficult programs, or anyone undertaking endeavors where failure is a real possibility and success requires both skill and favor.

The Odu teaches that such ventures require more than confidence or preparation—they require specific spiritual work that honors the forces governing success in that particular domain. Just as the hunter must feed Ogun before entering the dangerous forest, modern practitioners must identify and properly honor the spiritual forces relevant to their specific challenge.

The promise remains constant: when dangerous ventures are undertaken with proper spiritual preparation, the outcome is not merely survival but excessive blessing that transforms risk into overwhelming reward. For understanding the artistic and cultural dimensions of Ifa practice, explore UNESCO's recognition of the Ifa divination system.