NINE

THE FAMILY OF EJI OGBE

The Proverbs of Eji Ogbe

The Orishas Who Speak in Eji Ogbe

Obatalá

Oduduwa

Orúnmila

Oshún

Oké

Olokun

Yemayá

Naná Burukú

Oba

Ajé Shaluga

Iroko

When necessary, all the orishas

The Message of Eji Ogbe

Having opened with eight mouths on the mat, the ritual of diloggún becomes a solemn but joyous occasion. The reading transcends to a time marking not only the beginning of creation but also the dissolution of all things. To borrow a metaphor from the Christian faith, one might call this odu the alpha and the omega; it is Baba (Father) Eji Ogbe, and its power is transcendent. Babalawo Fa’Lokun Fatunmbi writes of this odu, “[It is] the primal impulse for expansion, evolution, and ascension . . . a way of knowing that involved the whole being and not just the intellect.”*86 This letter is the eldest of the elders, the raw energy expanding and awakening in the east, and it is the path by which all spirits began their descent to the earth. Its primal stirring created light, holy and infinite, a white fire consuming that void. Its movements birthed the Irunmole, those orishas who sprang from heaven with Olódumare’s first thoughts. In short, Eji Ogbe is life, and life is Eji Ogbe.

After making this cast on the the mat, the diviner suspends the reading before drawing a composite letter. In reverence for the odu unveiled, he touches his forehead in an attitude of prayer, then crosses his arms tightly over his chest with his head bowed. The initiates present for the reading follow the italero’s movements. If the client does not know our customs, he may not repeat this gesture. He will, however, know awe, for the energies unfolding at the mat combined with the reverence that the odu receives can kindle a feeling akin to ecstacy; this person will know peace, and tears, before the letter has closed. He will watch with curiosity as the initiates present touch their foreheads in an attitude of prayer, mirroring the diviner’s movements. All will cross their arms tightly over the chest, their heads bowed and eyes closed, while the diviner’s assistant blesses the heads of all present. Using efun, he marks the foreheads of everyone seated in the room, beginning with the diviner and the client and ending with the initiates present for the reading. Then he sprinkles slivers of cocoa butter over the crowns of everyone’s head. No one moves until the priest giving the reading of Eji Ogbe finishes the sacred prayer of the sign:

Dedele la boru, dedele la boya, dedele bochiche.

Tonti eko de dide inolori lodafunbe ibolotan.

Loda ewe Oke osese loda abonyu on’Ife.

Abonyu onofe abi tibi tire oku ele buburu.

Mubaye baba oro o to taye pa.

Dedele la boru, dedele la boya, dedele bochiche.

Tonti eko ode leri lodafun ibó, ibó leti loda.

Oke.

Elese lodafun aboru onife obi tibi tire

Okurun ni un baye.

Even if this is a casual reading for a new client, many will continue their devotions by uttering, “Maferefún Eji Ogbe.” Others will say, “Maferefún Obatalá”; Obatalá is the true owner of this odu, and before it closes he will have much to say. When eight mouths opens on the mat, it demands that the diviner drape Obatalá’s mazo over the client, over his left shoulder and under his right arm, so that he wears it like a banner. Eji Ogbe binds this person to ocha, and one day he will be initiated. Even if this person has no plans of being initiated, initiation will come. Odu will drag this client to the asiento, kicking and screaming all the way if need be. It will not be immediate and many years might pass before the ritual takes place, but from this moment on all that the client goes through in life will prepare him for that one ritual, a glorious moment when seasoned priests put aché into his head. The diviner should explain these things during the reading. Once the diloggún gives closure, the client should pay foribale to his godparents, Obatalá, and his guardian orisha (if known) to receive their blessings.

If a bajado has already been done and the client knows his guardian orisha, the diviner can foretell the many blessings that initiation will bring. Initiation equals spiritual transformation, and once the client takes this step, his life will never be the same. Children of Elegguá will find stability, foundation, and a home; Elegguá was born through this family of odu, and through this letter his initiates will find their destiny unfolding. Oshún, who was once the poorest of the spirits, found her wealth in this sign, and she will share her wealth with her children if they heed the advice of this letter and take her as their crown. Shangó finds wisdom here, and he shares that with his children when his aché is put into their heads. Yemayá, mother to the world through this odu’s power, will make her initiates the mothers and fathers to vast numbers of godchildren. Initiation ensures their immortality for centuries. Yet the blessings of none compare with what Obatalá brings to his children when they follow the path of progress laid out through Eji Ogbe: He gives all knowledge, greatness of the head, and the means to use these things in the service of humanity. The client should heed this odu’s advice for initiation: If he does so, fame and fortune will follow.

Through this letter several orishas might speak to the client. The spirit whose diloggún is being consulted has the first option. If the odu has opened in iré, Olófin follows this orisha; all the orishas work for him in this sign, and it is he who directs them to bless the client. Obatalá owns this pattern, and rarely will it close unless he has spoken. Oduduwa and Orúnmila follow Obatalá. Although they will not speak directly through the diloggún, they are close to the client and could direct him to Ifá for an assessment. Oshún, Oke, Olokun, Yemayá, Shangó, Naná Burukú, Oba, Aye Shaluga, and Iroko might stand up to claim ebó. If the odu will not close, the diviner should question them in that order. Finally, because Baba Eji Ogbe gave birth to all things, any spirit, even egun, could choose to speak in this odu. The diviner must assess this sign carefully so that he misses nothing.

The easiest way to begin a study of Eji Ogbe is with an examination of it in iré. When eight mouths promises iré, it offers one of the greatest possible evolutions. This sign can create something out of nothing; it can fill the void with unlimited potential. No matter from where the client has come, this odu can destroy the old and create new possibilities in its place. Remember that once there was nothing: no earth, no stars, no sun, no moon, only a vast vacuum in which not a single thing existed. Olódumare unfolded; Eji Ogbe was his first manifestation, and from this did all things descend, coalescing from blackness and vacancy. So it will be with the client’s life if he heeds the advice of eight mouths, giving the orishas due worship and reverence. His life can transform, and under Eji Ogbe’s influence his entire mode of living can become one miracle after another.

Having determined the iré and its source, the italero continues to question the oracle. If the odu is further marked as iré yale (firm iré), Eji Ogbe is telling the diviner that the client’s source of help is strong. Spiritual forces are mounting behind him, a wealth of strength that can carry him to new heights of existence if he is obedient. If the iré is also marked iré yale timbelaye (firm iré manifest in the client’s life), Eji Ogbe gives closure to itself. It tells the diviner that the odu’s energy has been in effect for some time, and the client is on the verge of obtaining all the blessings meant for him in this life.

When this pattern opens in any type of iré, the diviner may make many assumptions about this client, his life, and how it will progress. Being the primal cause of creation and the first letter of Olódumare’s unfolding, Eji Ogbe marks spiritual alignment with orí in heaven, the immortal self. It rules the physical and mental orí (the head) as well, and the heart. It will affect all these areas in the client’s life. At its best, it gives perfect alignment and flawless achievement. The one at the mat has an uncanny knack for knowing; material, emotional, mental, and spiritual truths come intuitively. Knowledge flows to this person, and he tries to soak it in like a sponge. The omo odu that opens, along with the orientation of the iré, will determine how these things manifest. In some, these blessings manifest as beauty and health; in others, as strength and magnificent form; in still others, as a razor-sharp mind. Some who open in this odu will blend so perfectly with an orisha that all who look will know, without a doubt, who claims the head. Note that all who heed this sign’s advice will enjoy the unlimited blessings of Olófin and Obatalá. They generate coolness, health, fulfillment, and longevity here.

The diviner should examine and inventory the client’s life at this time. Even in iré, this person has experienced devolution in one or more areas. His health may be failing; serious decay and disease develop slowly. Eventually it will consume him. Emotionally, this person is drained; relationships, marriages, and friendships could be strained to the point of loss. Financially, materially, and economically this person could be on the brink of disaster. Yet eight mouths with blessings guarantees an end to this. Evolution is coming. Until now the client has tended not to recognize blessings when they manifest, and the greatness of this odu demands recognition, humility, mirth, and reverence. The client must learn these lessons before iré can be given. The diviner should tell the client this: “There has been laughter, but more tears; there has been health, yet it faded. Now come rebirth and renewal. Plan to make ocha, for only in this way will happiness be found.”*87 If the client is an initiate, Eji Ogbe in iré demands a token ebó that must be done occasionally (or for life if this reading is itá): The client must wear a red parrot feather in his hair at orisha rituals, giving it to Obatalá after the festival is done.

No matter the orientation of Eji Ogbe, however, the one for whom this odu opens is a paradox. He has many personality extremes buried deep within, each extreme manifesting as the environment changes. A child of eight mouths wants nobility, craves status, and spends much time projecting an image of caring and concern. The desire is for altruism, yet the reality is buried stinginess. He spends so much time acting selflessly (yet selfishly) for others that his own life deteriorates. Perfection is his ideal; he works toward clear dreams, astute aspirations, and delineated goals, yet he has little time left for rest. His exhaustion brings tears. Overwork and overextension of physical, mental, and emotional resources drive the client closer to his desires, yet an overwhelming lethargy from insomnia and lack of rest weakens and clouds his mind. Rarely will a child of Eji Ogbe make a mistake when working at his optimum level; however, overextension toward too many goals brings carelessness and recklessness. To achieve, to excel, as is this person’s nature, he must choose one goal and accomplish it before he begins the next. The diviner should encourage this client to complete one project that he has started, leaving the rest for future attainment. This will bring evolution.

The italero should also tell the client this: Rarely does he give himself recognition and self-praise for the good works he has done. Seeking approval from others, he finds only disappointment; most people see his sly presentation of the goals he has achieved and the good works he has accomplished as vanity and bragging. Rewards will not come from without; the reward must first come from within. The client must learn to work hard, achieve superior results, and keep quiet. Others will see what he has done, and even if they remain quiet, the client should know that he impresses them.

This person also has an opportunistic nature. He sees what must be done and then completes those tasks. Perhaps this is why he achieves so much in spite of himself; perhaps this is why others are full of evil thoughts and jealousy. The diviner must warn the client that others are jealous. Envy exists around every corner. His peers believe themselves superior, yet they are not. Others work hard to emulate the client, yet it is their own jealousy that causes their failures. The diviner should warn the client to beware of jealousy and jealous people; he must not keep their company. He must realize that he has few real friends. Many talk behind his back. Everyone has his or her own plans for him, and he should harden himself toward these things; in this way he can never be used. The client must make ebó continually to ensure that this negativity does not manifest as a curse.

Perhaps the most important advice for the client’s conduct is this: He must not become overwhelmed, overexhausted, or overworked. He must not let his head become heated, and he should never leave the company of gentle people for those who are harsh or coarse. Depression, exhaustion, and oppression will bring out the darker side of this client’s personality and encourage him to curse, to blaspheme, and to leave the nobility of his own nature for something more selfish.

When this letter opens in an osogbo, many of its meanings become altered. It reveals the client as someone who suffers alone, sometimes in silence and sometimes noticeably, cut off from his orí, the higher self. His intuition is active, but the client has neither the faith nor the desire to follow these feelings. He wanders, led blindly by his environment. Physically, he behaves like those around him; often, coarse people surround him. Spiritually, he mirrors the beliefs of others, and those with whom he associates have little spirituality of their own. He seeks out knowledge for its own sake; the client does not apply what he knows, nor does he study what he should. Much of the time that he could spend in mental pursuits is spent in sloth and laziness instead. He never acknowledges his blessings. Instead of seeing beauty, the child of this odu who comes in osogbo will see only imperfections. Instead of promoting good health, this person entertains vices and bad habits. Unless this person modifies his behavior and thoughts, he will miss the blessings that originate here. The specific composite opening will tell the diviner just how much work the client has to do.

As with Eji Ogbe in iré, the diviner must begin a reading of this odu in osogbo by assessing the client’s life. Devolution will come in one or more areas; most often, it began before the oracle was opened. The client’s health has suffered or will suffer; aggressive decay and disease are possibilities. Poor health habits and vices will damage healthy tissues, and he will notice the physical effects only when the most damage has been done. Emotionally, the client will become drained, and all his relationships will suffer. His finances are stretched; often an osogbo in this sign marks one who lives well beyond his means. Disaster comes slowly, unseen in this letter. When it shows itself, it will be too late for the client to correct it. Good and nobility may exist in this person’s life; however, when he is exhausted, depressed, or oppressed he speaks ill of others. His head is too weak to handle life’s extremes; it becomes heated, and in this state the client hangs all types of ills upon himself. He curses. He blasphemes. He speaks poorly of others and makes snide remarks behind their backs. Jealousy surrounds him. Those who are friendly to his face show another side when he turns his back; they wish him ill and plan his end.

In spite of all these things, Baba Eji Ogbe is the most forgiving of all the odu. To begin, the diviner must help the client explore his own osogbo; he must find a way to make this person assess his own life and actions. Before detailing eboses, the diviner should impress upon the client the value of behavior modification. If one is miserable yet smiles, others will smile as well, uplifting the soul. Darkness flees from light, and the aché of this letter is to create light out of nothing. Whenever the client is tempted to speak ill of another, he should say nothing. In that way, he does not release negativity to create more of the same. Similarly, he must not lie, gossip, or blaspheme. He must give up vices and bad habits; alcohol, intoxicants, sexual addictions, and other mindless vices can harm him now. Finally, Obatalá is always receptive to ebó through this pattern, and since he is the most forgiving of all the orishas, the client opening in osogbo should turn to him for help.

In any osogbo, Eji Ogbe foreshadows bitter arguments and heated combat if the client does not follow its advice and prohibitions. This person must avoid verbal, intellectual, physical, or spiritual combat, even from a distance. Those with whom he fights will only be brought closer into his life. Remember the proverb of this odu: “When two snakes fight, they embrace each other.” In this letter, there is no such thing as safe combat from a distance, nor can one attack anonymously.

The osogbos ano and ikú bring special considerations for this client. In this orientiation, the letter no longer promises evolution and material progress; it will bring only ruin. These osogbos exaggerate health problems, and for the elderly they will bring death unless they make ocha. One who opens in these osogbos must make the prescribed eboses quickly and, once these are done, should see a physician for a complete physical. The diviner must advise caution and vigilance over the body. The client must not ignore pains that come in the legs, feet, or abdomen; these are the first signs that the serious health concerns predicted by Eji Ogbe are happening. The client could experience general aches, pains, and cramps, and the diseases foreboded by these symptoms could leave him bedridden for an extended period. Colic in infants and throat problems in both children and adults are common. If this letter falls in the darker months of the year, these concerns become critical. Exhaustion, mental breakdown, and physical paralysis are possible if the client does not care for his own health. If any symptoms of ill health manifest in the chest, thoracic, or cranial cavities, the client should see a physician, even if the complaints are minor.

Regardless of its orientation, the diviner can make other general predictions for the client who opens in this odu, and the diviner should spend time exploring them:

The Prohibitions of Eji Ogbe

Each of the sixteen parent odu of the diloggún offers specific prohibitions by which a client may or may not need to live by for a period of time. Each omo odu offers prohibitions that complement those of the parent. If a reading opens in a firm iré, these prohibitions are guidelines by which this person should consider living. If an osogbo comes with the letter, they are strict taboos that may not be broken if the client aspires to goodness and evolution. The aleyo or aborisha opening in Eji Ogbe should treat the reading as if it were an itá and follow these prohibitions until he is crowned with his guardian orisha. With a sign like this, he will make ocha.

Marking Ebó in Eji Ogbe: Initial Considerations

While Eji Ogbe is a sign in which any orisha may speak, one reigns supreme in all castings of this family: Obatalá. He is the “king of the white cloth” who wove all things in existence from a vast fabric of pure energy. While not everyone is meant to be Obatalá’s child, every person’s head, ultimately, belongs to him, for he is the one who crafted the human head for the body. When eight mouths opens on the mat in any combination, the client must turn to this awesome orisha and the client’s own orí for evolution. If the orisha prescribes nothing else in this session, the italero must recommend a rogación before Obatalá for the one who sits at the mat. Once the rogación is complete, the client should offer him a simple adimú.

When attempting to supplicate Obatalá in any composite of eight mouths, the client may use the following eboses to help his evolution. All of them are native to this family of odu, and the diviner may prescribe from them freely using his own aché.

The Traditional Eboses of Eji Ogbe

When marking ebó for this odu, the diviner should keep in mind that certain substances are traditional to this letter. For offerings that require the sacrifice of an animal, he should select from the following list if possible: two white pigeons, eight white pigeons, and eight snails (some say slugs, but in my ilé ocha but we use only snails). For adimú-type offerings, the diviner should try to use elements from this list: a stick of the consultant’s height, cocoa butter, two red parrot feathers, eight red parrot feathers, cotton, eight feet or yards of white cloth, four or eight balls of efun, and anything that is silver or white. Other traditional offerings include four or eight coconuts and two, four, or eight white candles.

Adimú

Nine Fish

If the sign comes in an osogbo and the client has a special concern not addressed by the oracle, it is possible that he must appease Obatalá before evolution can be found. The proper adimú to offer is this: Fry nine small fish in sunflower oil; do not season them with salt. While the fish are frying, prepare a pan of white rice, again without salt. Form a bed of white rice on a small plate and place one of the fish on it; this portion goes to Elegguá. Even if Obatalá is upset with the client, if part of the adimú goes to Elegguá first, he will ensure that Obatalá listens. Place the rest of the rice on a large white serving platter and set the fish on top. Place this platter on top of Obatalá’s sopera with two unlit white candles. The ebó must sit with the orishas for four days.

At the end of this time, wrap the two portions separately in brown paper. Take Elegguá’s to a crossroads with a derecho of three cents, and take Obatalá’s to either a small hill or a ceiba tree with a derecho of eight cents. After removing these adimús, return to light the two white candles to Obatalá and pray for one’s special request.

Arroz con Leche

When the orisha Obatalá requires an adimú, the diviner can prescribe the following dish, arroz con leche prepared with cocoa butter, to satisfy the requirements of odu. When the client comes to the diviner’s home to make ebó to his Obatalá, he should bring the following ingredients: one cinnamon stick, finely grated lemon peel, ½ cup of rice, ½ teaspoon of vanilla extract, 8 tablespoons of sugar, 1½ cups of milk (use goat’s milk if the osogbo of this sign is severe), and 1 teaspoon cocoa butter.

In a large saucepan over high heat, bring 2 cups of water to a rolling boil. Add the cinnamon stick and a tiny amount of lemon peel. A few moments after the two ingredients have started to boil, add the rice. Cover the pan and reduce the heat to the lowest setting. Allow to simmer for 15 to 20 minutes, or until the rice is tender and the water absorbed.

While the rice is simmering on the stove, in another bowl combine the vanilla extract, sugar, and milk. Mix well, until the sugar is dissolved into the milk. Raise the heat under the rice to high again and stir in the milk mixture; keep stirring until the dish begins to boil. Reduce the heat to the lowest setting and continue to stir, uncovered, for 15 minutes, or until the milk is absorbed. Add cocoa butter and stir until it is melted.

When the dish is prepared, serve it to Obatalá on a white platter, placing the platter over his sopera. Light two white candles to the orisha, and pray for the evolution needed. The following morning, with obí the client must ask where Obatalá wants his food discarded; he should take it there immediately.

Note that one can dress up this dish in many ways. Some serve it on a platter lined with cotton and efun; others sprinkle the entire dish with efun, putting a white flag (or eight flags) into it so that Obatalá will “notice” the petition behind the ebó. The diviner should prescribe all these extras while the odu is still open so that the orisha will know what they are for.

Ñame-Rice Balls

Another ebó that may be done to appease the orisha uses a ñame, white rice, cocoa butter, coconut milk, cascarilla, a large white serving platter, white cotton, eight pennies, and two white seven-day candles.

First, peel the ñame and drop it into boiling water. When the ñame is soft, remove it from the water, place it in a large mixing bowl, and mash it thoroughly. Then add the white rice, cocoa butter, coconut milk, and cascarilla and mash all ingredients together until they form a paste. Cover a large white serving platter with white cotton; sprinkle this liberally with cascarilla. Divide the ñame mixture into eight equal portions and roll each into a ball. Cover each ball in cascarilla then place it on top of the cotton. Insert one penny into each ball. Sprinkle the entire ebó with more cascarilla and cover it with more white cotton. Place the platter of ñame balls on top of Obatalá’s sopera with two unlit, white seven-day candles.

The ebó stays with Obatalá for four days. At the end of this time, use obí to determine where to discard the ñame balls. Take them to that place immediately, wrapped in brown paper. Returning home, light the white candles and pray about one’s needs. While the candles burn over the course of the next few days, spend some time each day praying to Obatalá.

White Tower

If this letter came in a gentle osogbo and the client aspires only to personal evolution (whether it is spiritual, financial, emotional, or physical), he should make a tall white tower from cooked, unsalted white rice and cocoa butter. Serve this to Obatalá by placing it on a white plate and covering the entire ebó with a fine sprinkling of cascarilla. Light a white seven-day candle. Once the candle has burned out, ask the orisha with obí where he wants his ebó deposited.

To ensure that he always evolves, the client, after disposing of the tower, places a fresh ñame (the whole root, uncooked and unpeeled) coated with cascarilla on that white plate. A vine will grow from the root; when it begins to grow, the client’s personal evolution will unfold. This root may eventually spoil, having absorbed the negativity holding this person back from his goals. With obí, the client should ask Obatalá where to discard the ñame and then give him a new one. He should continue this cycle, always leaving the orisha wish a fresh ñame indefinitely.

Eight Ñame Balls

Put eight large balls of boiled, mashed ñame in a white bowl. Sprinkle this with smoked fish, smoked jutía, and toasted corn (use coconut or virgin olive oil, and not palm oil, for toasting the corn). Place one guinea pepper on each ball, along with melted cocoa butter. Sprinkle the dish liberally with cascarilla. Then pack the bowl with white cotton and offer it to Obatalá. The ebó should remain with the orisha for eight days. At the end of this time, the client takes it to a small hill or ceiba tree, along with two white candles.

If the osogbo is severe, sprinkle the entire dish with white sugar to sweeten Obatalá toward the client’s desires.

Spiritual Baths

White Baths

If the diviner wishes to prescribe a bath for the client to help him remove negative energies, he may recommend several. The simplest baths involve things that are cool and white, which are pleasing to Obatalá. They may include, among other items, white sugar, cascarilla, goat’s milk, cow’s milk, white flowers, sandalwood oil or perfume, coconut milk, and any of the herbs sacred to Obatalá.

Meringue Bath

If the odu opens in a more serious osogbo, when the diviner wishes to employ a spiritual bath he may combine it with an adimú. A common ebó in this category consists of a meringue; it is given to the orisha as ebó and then used to bathe the client and remove negative energies.

To prepare the adimú, the diviner breaks open eight chicken eggs (or sixteen pigeon eggs if the osogbo is hot), adds white sugar and plenty of cascarilla, and then whips this mixture, adding more sugar, until a stiff white meringue forms. He shapes this into a mountain and offers it to Obatalá on a white plate. Beside it, he lights a white candle.

The ebó remains with the orisha for four hours, with the client praying to Obatalá for luck and evolution. After four hours have passed, the diviner removes the meringue mountain and bathes the client with it. The client should soak in the sweet, sticky waters for some time before the diviner washes him anew with fresh water and dresses him in white.

If the oracle accepts this bath as ebó but it is not enough to bring closure, the diviner should consider prescribing a rogación for the client at Obatalá’s feet once the bath is complete.

Milk Bath

Another bath that can be done for Obatalá consists of the following ingredients: goat’s milk, cow’s milk, coconut milk, bleo blanco, verdolaga, quita maldición, cascarilla (all avaliable at botánicas), and one herb from the composite odu opened.

The priest prepares the bath by grinding, crushing, and mixing all the ingredients in a large basin. He sets the basin at Obatalá’s feet, on a white cloth with two lit candles at its edges, along with the derecho and two coconuts. The offering remains with the orisha for four hours. At the end of this time, the diviner washes the client, allows him to soak, then washes him again in fresh water. He dries him with a white towel and dresses him in white clothes.

If this is not enough to close the oracle, give a rogación before Obatalá’s shrine.

Spiritual Cleansings

Eight Pigeon Eggs

To heal mild sickness or to cleanse a client as he gives up a bad habit or vice, the client should bring eight pigeon eggs to the diviner’s home (if the client has Obatalá, he may do this at his shrine). Coat each liberally with cocoa butter and then sprinkle each generously with cascarilla. Wrap the eggs individually in white cotton and place them on a plate coated with cascarilla and layered with cotton. Give these eggs to Obatalá, placing them on top of his sopera. Beginning the next day, for eight days the client should come before the orisha, take an egg from the platter, and rub himself with it from head to toe; afterward, he should place the egg on a bed of white cloth and cotton on the floor before the orisha. On the eighth day, after this person cleanses himself with the final egg, he must use obí to determine how Obatalá would like the ebó to be disposed of. He should tie the eggs in the cotton and white cloth and dispose of them immediately.

Eight Coconuts

The client should sand eight fresh coconuts until they are stripped of their hairs and color each of them white with efun. Then he should bring them to Obatalá in a basket lined with white cloth, along with two seven-day candles. Before the godparent’s shrine (or before his own, if he has Obatalá), he should rub himself from head to toe with the coconuts, praying for a solution to his problem. After lighting the two white candles to the orisha, he uses the obí to determine where the ebó should be discarded. Once the candles have burned out, the client should return to remove the coconuts from the orisha’s shrine, taking them to where Obatalá dictated.

Petitioning Obatalá

For a special petition to Obatalá, the client should write a letter expressing his desires. He places this letter between two clean white plates. On top of the plates, he builds a tower of cooked mashed ñame, cooked white rice (unsalted), and cocoa butter. While it is still hot, he sprinkles the tower liberally with efun and covers it in white cotton. He gives the ebó to Obatalá along with a white seven-day candle; before his shrine, he pays foribale and prays for what he desires. Once the prayer is complete, he sticks a handmade white flag (white cloth sewn to a toothpick or a popsicle stick) into the top of the tower to seal the prayer. Unless the request is for something big, it is usually granted before the candle is consumed.

Ebó for the Dying

Eji Ogbe speaks of the two paths that should not be crossed: life and death. However, there are times when this sign comes in osogbo for the dying, signifying that life and death are about to cross and the client is destined to pass to the other side. Fortunately, in cases such as this, the odu offers an extreme ebó that may be used to uncross the two, buying more time for the one whose energy is fading. This sacrifice is extreme and dangerous; it involves a cambio de cabeza, or “switching of the head,” between the dying human and a sacrificial calf. Only an experienced oriaté will have the aché and skill needed to make this ritual work. For the ebó, the client must provide the following elements: a white calf, a large white tureen (big enough to hold the calf’s head), a stick of cocoa butter, plenty of crushed cascarilla, an ample supply of white cotton, four white pigeons, and the elements for a rogación.

If the client has the strength, he should care for the calf for twenty-four hours; at the end of this time, preparations for the sacrifice may begin. The first task is for the dying one to dress the white tureen with a liberal amount of cocoa butter. He should bite some off the stick. He holds this between his front teeth and lips and then sucks the moisture from the cocoa. Spitting it into his hands, he rubs it briskly until it begins to melt, then rubs it into the interior of the tureen. Next he places a large amount of white cotton in the bottom of the bowl and, over this, sprinkles a generous amount of crushed cascarilla. Now the bowl is ready.

The oriaté presents the calf to the client, touching the client’s head to the calf’s head, while praying that the destiny of the dying man’s orí is transferred to the calf’s. Immediately, he sacrifices the calf to Obatalá while the client pays foribale to the orisha. Once the calf’s head is severed, the client puts it into the prepared bowl.

Immediately, both heads—first the client’s and then the calf’s—are given a rogación with grated coconut, crushed cascarilla, grated cocoa butter, cow’s milk, goat’s milk, white flowers, sandolo, and honey. The client’s head is left uncovered, but the oriaté covers the calf’s head in white cotton. He uses two white pigeons to cleanse the client, afterward sacrificing them to Obatalá and the calf’s head together and throwing the birds’ carcasses on top of the calf’s head. Next, the oriaté uses two white pigeons to feed the client’s orí and Obatalá; he throws their carcasses into the sopera as well. Finally, the oriaté seals the lid onto the bowl with a generous amount of white wax. The bowl stays beside the client’s bed overnight, along with two lighted white candles.

The next morning, before removing the elements of the rogación, the client goes with the oriaté to bury the calf’s head in the cemetery. After the burial, the oriaté removes the rogación from the client’s head and lays it to rest over the grave of the calf’s head. Immediately, the client goes home to bathe, dress in white, and rest. The ritual is complete, and the client begins the process of physical recovery. He should consider himself a child of Eji Ogbe and follow all the restrictions and taboos of this sign for the rest of his natural life.

The First Composite Odu of Eji Ogbe, Ogbe Okana (8-1)

The Proverbs of Ogbe Okana

The Message of Ogbe Okana

When a cast of one mouth follows a cast of eight mouths, the odu Ogbe Okana is open. This sign is also known as Ejiogbe Okanran, Ogbe Okana, Ogbe Kanran, Elleunle Okana, and Elleunle Okanran. Opening thus, the diviner pays homage to Ogún, Elegguá, egun, Shangó, Yemayá, Obatalá, and Orí, saying to each, “Maferefún!” All may speak in this pattern, and before this session closes, one or more might stand up to claim ebó. This letter gives birth to many things: Masturbation was born here; the one for whom this pattern falls delights in its practice. Strangely enough, the birth of the holy table of Ifá is credited to this letter. The babalawo’s divination tools were manufactured in this sign as well. Because the odu has so many patakís about the elephant, some have nicknamed Ogbe Okana “The Sign of the Elephant.” Consequently, when it opens on the mat for a child of Obatalá, or if Obatalá chooses to speak in the letter, many will offer a white ceramic elephant to him as ebó. Children of this sign will put as many as eight elephants to their shrine and will often incorporate white elephant beads in the elekes made for Obatalá. The offering of a ceramic elephant is not a requirement of this pattern, but it does honor its stories.

The person who opens in this composite could have issues revolving around gossip, lies, deceit, treason, and adultery. The diviner should caution him to pay attention to what others say, but not repeat what they say. He must keep this information for personal use and knowledge.

In Ogbe Okana, ebó is one’s salvation. The client must make ebó frequently.

In any reading of Ogbe Okana, the diviner should explore the following issues with the client:

The Prohibitions of Ogbe Okana

The Eboses of Ogbe Okana

When Ogbe Okana opens on the mat in an osogbo, the diviner must prescribe two eboses. In this sign, the cactus saved a man named Ekun when he stole the elephant’s wife; the cactus can also save the client from all danger. To honor the patakís of this odu, this person should plant a cactus outside his front and back doors, and if this is impossible (if he lives in an apartment), he should keep one inside the front door and one inside the back door or on the patio. He should make this a habit for life. If either of the cacti dies, he must replace it immediately, as it has spent its aché saving his home from osogbo.

The second ebó involves Shangó. Early in the morning, the client should take his Shangó onto his back patio (or anywhere outside the back door) and give the orisha a bowl of freshly made amalá (see the recipe). This offering remains with Shangó overnight. The next morning, the client should give Shangó another bowl of freshly made amalá. When replacing the old adimú with the new, he should use obí to learn where Shangó wants his previous day’s offering discarded. The client should repeat this offering every day for a total of six days; on the seventh morning, he should bring the orisha back inside. Using obí again, the client must ask Shangó if all is well, and if it is not, he must mark another adimú for him. If this reading is for an aleyo who does not have Shangó, he must return to the diviner’s or godparent’s house every morning for six days to fulfill this obligation.

Once the diviner has prescribed these two eboses for the odu in osogbo, or if the odu opened in iré, he should now attempt to close the oracle. If it will not close, the client could have further issues with Ogún, Elegguá, egun, Shangó, Yemayá, or Obatalá. To determine if any of these spirits requires ebó, the diviner should question, “Ebó elese [spirit’s name]?” If the answer is yes, he must use the diloggún to mark an appropriate offering.

If after these eboses have been investigated the odu still will not close, the diviner must turn to the eboses of the parent odu, Eji Ogbe. The client needs something from that list for his evolution.

The Second Composite Odu of Eji Ogbe, Ogbe Ejioko (8-2)

The Proverbs of Ogbe Ejioko

The Message of Ogbe Ejioko

When an initial cast of eight mouths, Eji Ogbe, precedes a second cast of two mouths, Eji Oko, the odu Ogbe Ejioko is open. Ejiogbe Oyekun, Ejiogbe Ejioko, Ogbe Oyekun, and Ogbe Yeku are other names for this sign. Having cast this sign on the mat, the diviner honors Elegguá, Obatalá, Ogún, the Ibeyi, Oshún, Ochosi, Oduduwa, Osain, and Orúnmila, saying to each, “Maferefún!” All influence this pattern, and before the session closes one or more might stand up to claim ebó. This letter gave birth to incest and incestuous desires in humans and animals; it the sign in which the goat “mounts” its mother. Precious metals also find their worth here; before metal left heaven, it went to the diviners in heaven to learn what it had to do for immortality. The diviners marked ebó and metal fulfilled this. Coming to earth, Olódumare’s aché transformed metal into gold, silver, copper, lead, and all other metals found precious in life. The ebó gave his many forms the strength to withstand the ages. This is also the odu of life and death; while death is prominent, this sign can also give the gift of many years if one follows its advice and makes ebó. Through the pattern Ogbe Ejioko, mysteries are created and re-created daily; some of these mysteries will unfold in the client’s life with malicious intent. It is the letter of sanity and insanity, maturity and immaturity. It brings serious consequences to those who argue with spouses or lovers, and it makes the client see himself as he is not. This person, in truth, is the opposite of what he believes himself to be. This odu refers to the tongue; it has aché, yet unless the letter comes in firm iré, the tongue will bring deadly consequences. The advice of this sign is simple: Restrain the tongue always, and avoid dangerous extremes.

When this letter opens on the mat, the diviner must explore many issues with the client:

The Prohibitions of Ogbe Ejioko

The Eboses of Ogbe Ejioko

When this letter opens in an osogbo, the following three eboses are mandatory. First, the client should keep his refrigerator and pantry well stocked, for whenever he receives visitors (even if they are unexpected) he must entertain them well, offering plenty of food and drink. The happier his guests are with their visit, the more iré this ebó will bring. Second, for the next twenty-one days, the client should speak in a very low voice, never repeating anything that he has already said. Those that need to hear will hear, and those that should not hear will not. Finally, the diviner must prescribe a series of spiritual baths for the orisha offering larishe in this sign. To this bath he should add the herb zapote. The client should have one of these spiritual baths once a week for four weeks.

Having made these prescriptions, the diviner may now attempt to close the oracle. If it will not close, he should explore the following possibilities:

The diviner may then attempt to close the odu again. If the client is an aleyo and the pattern will still not close out, the italero must then begin to explore the eboses of the parent odu, Eji Ogbe. The client needs something in that list for his evolution.

If the client is an initiate and the odu will not close, the odu suggests that a tambor is the solution to all this person’s troubles. The diviner should determine if this is the case. In Ogbe Ejioko, the proper order of questioning when trying to mark a tambor is Elegguá, Obatalá, Ogún, Ibeyi, Oshún and Ochosi, Yemayá, Oyá, Shangó, and Aganyú. Note that if the diloggún marks a tambor during an itá for a iyawó through either Elegguá or the guardian orisha, it automatically marks this client to give a drum to all the orishas in time.

If none of these will close the odu for a priest or a priestess, the italero must then turn to the eboses of the parent odu, Eji Ogbe.

The Third Composite Odu of Eji Ogbe, Ogbe Ogundá (8-3)

The Proverbs of Ogbe Ogundá

The Message of Ogbe Ogundá

When an initial cast of eight mouths, Eji Ogbe, precedes a cast of three mouths, Ogundá, the odu Ogbe Ogundá is open. Ejiogbe Ogundá, Ogbeyono, Ogbe Suru, and Ogbe Oligun are other names for this sign. Having cast this pattern, the diviner must honor Elegguá, Ogún, Oshún, Shangó, Yemayá, Obatalá, Orúnmila, Olokun, Babaluaiye, and Nanumé, saying to each, “Maferefún!” All may speak or claim ebó before this session closes. Oshún deserves special reverence here, for in this sign her children were first crowned. Her priesthood was born here. If the client at the mat has not yet had a bajado, Oshún might be his guardian orisha. While this reading might not be the proper time to impart such information (without a bajado one cannot be sure who claims the head), before the letter closes out she will demand many eboses.

This letter gives birth to several things, all of which are referenced and acknowledged through this odu: the penis and the vagina; the human conditions of blood, weeping, laughter, and patience; the secret of the Ajala (the one who crafts heads in heaven); and the secret of salt. Ogbe Ogundá is a deep, mystical odu; it gives birth to strange things. Mysterious occurrences and obscure phenomena that exist in our world without rational explanations are often credited to this sign. The client will experience much of this in his own life.

This letter speaks of the need for the client to act honorably, patiently, and ethically to avoid danger. His words must be soft spoken and well thought out, and he must never raise his hands toward another in anger. The sign also speaks of excessive vices, especially gluttony, and warns about the health dangers that come from them.

Ogbe Ogundá raises many issues for the client; the diviner should explore all of them:

The Prohibitions of Ogbe Ogundá

The Eboses of Ejiogbe Ogundá

When Ogbe Ogundá opens on the mat in an osogbo, the diviner must prescribe four eboses to the client. The orisha whose diloggún is being consulted demands two of these eboses. First, prepare an osain for this spirit with an alligator’s tooth, and second, give a stuffed alligator (the head and four feet are acceptable) to this spirit. Third, this sign in osogbo indicates that Olokun is angry. If the client has not received her, he is now marked for her reception. If he does have her, he must give her adimú immediately. Finally, when this sign falls in an osogbo, Ogún is demanding a sacrifice in the woods. If the client has not received the warriors, the client must seek out Ogún’s otá in the forest and, after he is washed, take Ogún back to where he found him and feed him a feathered animal.

If these eboses are not enough to close the oracle and the client is an aleyo or an aborisha, the diviner must then turn to the eboses of the parent odu, Eji Ogbe. If the client is an initiate, the diviner should explore the following options:

If nothing will close the odu, the diviner must turn to the eboses of the parent odu, Eji Ogbe.

The Fourth Composite Odu of Eji Ogbe, Ogbe Irosun (8-4)

The Proverbs of Ogbe Irosun

The Message of Ogbe Irosun

When an initial casting of eight mouths, Eji Ogbe, precedes a second cast of four mouths, Irosun, the odu Ogbe Irosun is open on the mat. This letter is also known as Ogbe Iroso, Ogbe Roso, Ejiogbe Irosun, Ogbe Dawo Ósun Tele, Ogbe Masu, and Ogbe Masun. Having cast this letter, the diviner pays homage to Yemayá, Orí, Obatalá, Elegguá, Olokun, Osain, Ogún, Oyá, egun, and Shangó, saying to each, “Maferefún!” All may speak or claim ebó in this sign. The diviner should note that when this letter falls on the mat, the orisha whose diloggún is cast is giving a warning: The client has come to test both the diviner’s skills and his knowledge, and everything that this odu demands must be said to this person lest he leave in disbelief.

In this odu were born two things: the plucking of birds after sacrifice and the nangareo made before itá. Iyerosun appeared for the first time here. The duties and relationships between fathers and their sons were born in this letter. When this odu comes in an osogbo, it indicates that there is a chasm between the client and his father, and this must be healed. It is usual for the one who opens in this pattern to be abandoned by his father; it is not unusual for this person to abandon his son. Daughters suffer in parental relationships as well. This odu demands that these relationships be healed, even if the client’s father or son is dead.

Osogbo in this odu also reveals this person as wicked; he thinks wicked thoughts and does wicked things, although the extent of the wickedness of his actions depends on the severity of the letter’s osogbo. In firm iré, the client is free of this and might even fight against wickedness.

This odu foreshadows initiation and tells the client that once his godparents put aché into his head he will achieve great things. From this moment on, the person at the mat must dedicate himself to learning as much about this religion as he can, especially its history, for he is destined to become a great oriaté.

The Prohibitions of Ogbe Irosun

The Eboses of Ogbe Irosun

When this letter opens in an osogbo, it demands that the client receive the warriors. Since most houses dictate the reception of the elekes first, before the reception of the warriors, if this person has not taken that initiation, he must do so now, before receiving the warriors.

If the client who opens in this odu in osogbo already has the warriors, Eshu is demanding a rooster. This sacrifice must be done as soon as possible.

In osogbo, this sign also calls for a rogación at Shangó’s feet. The client must come back to the diviner’s house immediately with two coconuts, two white candles, a brown envelope containing a derecho of twenty-one dollars, and a white plate. The coconuts, candles, and derecho should be offered to Shangó on the plate; after this, the italero must give the client a rogación so Shangó can clear all osogbo from this person’s head.

In this sign, Elegguá, Obatalá, Yemayá, Shangó, and Orúnmila stand up to protect this person, and when the osogbo is severe the client should give each spirit a seven-day candle. The candles should remain lit for eight days. If the client does not have his own orishas to offer this ebó to, the client should offer it to his godparent’s orishas. As they have light, so will his way be lit.

Also, if this client is not a priest or priestess, he or she must make ocha when possible.

Having made these prescriptions, the diviner may now attempt to close the oracle. If it will not close, he should explore the following possibilities:

If all these eboses have been considered and the diloggún still refuses closure, the diviner must turn to the eboses listed for the parent odu, Eji Ogbe. The client will need something in that list to clear the osogbo, close the sign, and bring evolution.

The Fifth Composite Odu of Eji Ogbe, Ogbe Oché (8-5)

The Proverbs of Ogbe Oché

The Message of Ogbe Oché

When an initial casting of eight mouths, Eji Ogbe, precedes a casting of five mouths, Oché, the odu Ogbe Oché is open on the mat. This odu is also known as Ogbe’Che, Ogbe Sweoole, Ejiogbe Oché, Ogbe Sanwo, and Ogbe Kowojo. Having cast this sign on the mat, the diviner must say, “Maferefún!” to the following orishas: Oba, Elegguá, Ogún, Oshún, Olokun, Osain, Obatalá, Orúnmila, and Olófin. All may speak or claim ebó in this pattern. It gives birth to many things. Through it, Oba was born to the world, and she speaks silently but strongly in this sign. Music, premonition, and prophecy were all created by this odu’s aché; a head born to this letter has the gifts of rhythm and prophecy embedded in its soul. Money came to settle down on the earth by the grace of Ogbe Oché, and it sought out those who were also born here. If this reading is an itá or a bajado, the child of this odu will one day become wealthy beyond his wildest dreams—if he follows all the advice of the sign. The orisha crowns using red parrot feathers appeared first in this sign. Here the pact between Osain and the enemies of the earth was made.

In this letter, the client cries a lot both secretly and openly; this is a letter of severity, and both bitterness and sweetness will come to this person, evoking emotional extremes. This client must find balance in his emotional life. When Ogbe Oché opens on the mat, even if this person is popular among peers, the diviner should tell him that he has no true friends in life. Others look upon him with greed and envy, and none has the client’s best interests in mind. Even his lover can be false. Yet in this odu both Oshún and Elegguá stand up to defend the client; although the client has no true friends on the earth, they are the client’s true friends in heaven. He must live life by relying on these two orishas.

The Prohibitions of Ogbe Oché

The Eboses of Ogbe Oché

In this sign certain eboses are automatically marked:

Having made these prescriptions, the diviner may now attempt to close the oracle. If it will not close, he must turn to the appropriate list that follows. One is for aleyos and aborishas, while the other is for initiates.

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When this odu opens in an osogbo for an aleyo or an aborisha and refuses closure, the diviner should consider the following eboses:

If the oracle will not accept these eboses, or if it will not close after their prescription, the diviner must consider the list of eboses given for the parent odu, Eji Ogbe. Something there is needed to bring closure and the client’s evolution.

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When this odu opens in an osogbo for an initiate and will not close, the diviner must consider the following list of eboses carefully, marking only what is essential to close the session.

If all these eboses have been considered for an initiate and the letter will not give closure, the diviner should turn to the eboses listed for the parent odu, Eji Ogbe.

The Sixth Composite Odu of Eji Ogbe, Ogbe Obara (8-6)

The Proverbs of Ogbe Obara

In iré, we say of this sign:

In osogbo, we say of this sign:

Opening in the osogbo of ano or ikú, we say:

The other proverbs associated with this sign, regardless of its orientation, are:

The Message of Ogbe Obara

When an initial cast of eight mouths, Eji Ogbe, precedes a second cast of six mouths, Obara, the odu Ogbe Obara is open on the mat. This odu is also known as Ogbebara and l’Ogbe Bara. It is said that the world dethroned the true owner of this odu; thus, it has become known as the sign of the undesirable people. Through it was born the custom of sacrificing to the front door; this letter also gave birth to the herb yagruma (Cecropia peltata; Moraceae family). This is the sign in which Shangó made Ifá in heaven; he was poor, and the priest of Orúnmila did the initiation for free. The diviner should keep this in mind when prescribing expensive eboses for one who probably cannot afford them.

With this odu open on the mat, the diviner knows that the client is disrespectful of others; if he is an elder in the religion, he is very disrespectful of those younger than he in ocha, especially those who have not made ocha. Shangó wants this to stop, now. If this letter opens in an osogbo, such is his anger toward this person that he has all but left the house, and soon he might flee altogether.

This odu also speaks of traps, treason, and persecution; the client must be wary of all around him always. This person should remember that in times of stress and turmoil, sometimes it is both safer and wiser to flee than to fight. Heaven always provides an open road away from difficulties.

The Prohibitions of Ogbe Obara

The Eboses of Ogbe Obara

In Ogbe Obara, the diviner will attempt to close the oracle after determining the larishe (if any) and prescribing the eboses mandatory for the parent odu, Eji Ogbe. If the letter will not close, there are two considerations. First, the client should have a rogación at the feet of Shangó. If this is not enough to close the letter, the client should present an adimú of sweet amalá (see the recipe) to Shangó once the rogación is complete. This amalá should be cooked by the client’s own hands. If he does not know how to make the amalá, the diviner and godparent can instruct during the process, but they may not help in any way.

If the sign’s osogbo is severe, the diviner should consider asking, “Ebó elese Shangó?” If the answer is yes, he must use the diloggún to mark an appropriate offering. The orisha may require an additional ebó to defend the client and clear him from negative forces.

If after these considerations the session still will not close, the client could have issues with one or more of the following orishas: Shangó, Oba, Ogún, Elegguá, Obatalá, and egun. The diviner must ask, “Ebó elese [spirit’s name]?” If ebó is needed, the diviner should mark the exact ebó with the diloggún.

If the session still will not close and the client is an aleyo or aborisha, the diviner must turn to the list of eboses for the parent odu, Eji Ogbe, to find an ebó that will bring evolution. If the client is an initiate, the following four eboses are possibilities. They should be considered carefully by the diviner before they are prescribed to the client.

If the diloggún refuses either to mark these eboses or to close after they have been prescribed, the diviner must turn to the eboses of the parent odu, Eji Ogbe.

The Seventh Composite Odu of Eji Ogbe, Ogbe Odí (8-7)

The Proverbs of Ogbe Odí

The Message of Ogbe Odí

When an initial cast of eight mouths, Eji Ogbe, precedes a cast of seven mouths, Odí, the odu Ogbe Odí is open on the mat. This sign is also known as Obedí. Having cast this sign, the diviner honors Oke, Elegguá, Dada, Ogún, Oshún, Shangó, Yemayá, Obatalá, Babaluaiye, and Orisha Oko, saying to each, “Maferefún!” All may speak or claim ebó in this letter.

This odu gave birth to many things. In osogbo, it brought nothingness, trashiness, and bragging into our world. In iré, it brought love (both its beginning and end), fertility, and marriage. Marriage is perhaps the greatest blessing brought in this sign, for in the beginning, men used and abused women as they would, and women were left on their own to bear and raise children.†90 When Ogbe Odí was born, it taught men to respect women; later it created the institution of marriage so that women and their children would be loved, honored, and protected. When this odu opens for a man, it flags one whose ways toward women are too casual and abusive, and this letter warns that if he does not stop this behavior, the wrath of heaven will be upon him. The patakís of this sign teach us that Orisha Oko was once married to Olokun (some say Yemayá), and these spirits enforced the institution of marriage and committed relationships. It is also said that when this pattern was born, the earth had become evil and rotten, and it took all the aché of Ogbe Odí to heal it. Wisdom and knowledge come to us through this odu, although both come divided. No one person can ever know all things. Orisha Oko himself was born here, and his influence is important in the client’s life. The morning dew was born here, and when this pattern falls on the mat the client is told that he must bathe in it at least once. Ogbe Odí also speaks of Elegguá, who not only became the servant of Orúnmila but came to live outside the house as well. Obatalá lost a son in this letter when that child tried to avenge the injustices done to his father. Oshún became ill, and was healed, in this sign.

Beyond these concepts, in any casting of Ogbe Odí the diviner should explore the following issues with the client:

The Prohibitions of Ogbe Odí

The Eboses of Ogbe Odí

In Ogbe Odí, the diviner will attempt to close the oracle after determining the larishe (if any) and prescribing the eboses mandatory for the parent odu, Eji Ogbe. This letter is complicated, and when it refuses closure the diviner must consider the client’s position in the religion. The eboses that are appropriate for aleyos differ from those that are appropriate for initiates, and even those that overlap differ in the method in which they are made. The lists for each follow.

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When an aleyo or aborisha opens in Ogbe Odí and the letter refuses closure, the diviner should consider the following possibilities:

If these considerations are not enough to bring Ogbe Odí to closure for an aleyo, the diviner should turn to the list of eboses for the parent odu, Eji Ogbe. Something there is needed to bring the client’s evolution.

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When the letter opens in an osogbo for an initiate and will not close, the diviner should consider the following possibilities:

If the letter continues to refuse closure, the diviner now deviates from his normal pattern of questioning and turns to the list of eboses given for the parent odu, Eji Ogbe. If nothing in that list will bring closure to the oracle, he must return to the remainder of this list. The following possibilities are severe and have drastic implications. They must be prescribed only if necessary.

If the oracle still does not bring closure, the diviner must now consult with an elder, even calling one by phone if none is present at the reading, for help in finding a way to bring closure. Remember: It is not a sign of weakness to ask for help and advice. It is a sign of wisdom.

The Eighth Composite Odu of Eji Ogbe, Ogbe Meji (8-8)

The Proverbs of Ogbe Meji

The Message of Ogbe Meji

When a casting of eight mouths repeats itself, the odu Ogbe Meji is open. This odu is also known by the names Elleunle, Elleunle Meji, and Baba Eji Ogbe. Having cast this sign, the diviner offers praise to Olófin, Obatalá, Olokun, Shangó, Oduduwa, Babaluaiye, Ogún, Orúnmila, Orisha Nla, Oshún, Orí, Oyá, Yemayá, and Naná Burukú, saying to each, “Maferefún!” All may speak or claim ebó in this pattern.

This odu gives birth to many things: sexual perversion, the desert mirage, spinach, the lymphatic system, capillaries, and the sternum. Both Olokun and Naná Burukú were born here. It is the odu in which Oshún found her wealth, and it is the letter that put Elegguá behind the front door.

When this sign falls on the mat, the client is in bondage to ocha. No longer does the letter promise that initiation will come; instead, it enforces the fact that this person must be a priest or priestess of the orishas. Until that aché is put into his head, he will have no true happiness, and he will wander through life unfulfilled. In iré, this sign promises all the good that life has to offer, but in osogbo, it promises separation, divorce, loss, and tears. In Ogbe Meji, it is important that the diviner spend time with this client, laying out his life on the mat and offering good advice, yet it is equally important that the client heed all that is said, conducting himself according to the orishas’ wishes. Their greatest wish in this letter is that he focus always on initiation, for this is how he will evolve.

Two proverbs sum up the influence of this letter: “We stand on the shoulders of those who have come before” and “The young palm fronds grow much higher than those that are older.” These sayings are native to Yoruban religion, having been saved almost intact by the initiates in Cuba and passed on to those of us here in the States. In his book Ifá Divination,*92 the cultural anthropologist William Bascom noted that the tree to which the second sentence refers is the oil palm tree (Elaeis guineensis). In this species of palm trees, the younger palm fronds grow not from the bottom of the tree but from its tops, while the older ones stay close to the ground, drooping and dropping with age. As time passes, the elder branches grow heavy, sagging to the ground and showing their age, while the crown of the tree renews itself with greenery. The tree grows yearly, reaching toward heaven, yet those leaves that are oldest will never brush the sky. It is youth destined for this honor. When compared with the first proverb, “We stand on the shoulders of those that have come before,” these two sentences sum up the influence and power of this odu. The basis of our entire religion is ancestral reverence; both humans and orishas were brought to this world by the ancestors and elders. Their work makes our own possible. Each new generation of priests and priestesses comes closer to heaven, closer to making perfect the orishas’ spiritual manifestation on earth. Yet this can be done only because of the sacrifices made by the elders before us.

When Eji Ogbe opens, it alludes to the fact that our sacrifices must be made properly and in timely fashion; they must be pure and strong in order to continue providing a foundation for the future. Those who come into this faith must rely on age and wisdom in their training. They must respect the elders and the lessons that they have to teach. The elders must be given a strong voice in this faith. They must have respect and honor, and they must themselves ensure that the newer generations are properly taught and instructed, for in time, youth itself will become aged, and the elders will be reborn as youth, coming even closer to fulfillment and attainment. This cycle began in this letter, and it is this cycle that will continue to unfold as Olódumare renews all daily.

Many issues must be explored in this letter. Depending upon the reason for which the client has come for divination, the diviner might wish to explore the following points with the one who sits at the mat:

The Prohibitions of Ogbe Meji

The Eboses of Ogbe Meji

If this odu falls as the letter of the head during itá for a iyawó, the following eboses are mandated; they do not need to be marked. A white horsetail should be given to Obatalá. A pigeon should be fed to the front door and to Ogún for protection against harm. In general, the iyawó must make sure that no one steals any of the fundamentals of the orishas. He should dress in white often; depending on the severity of the osogbo, the iyawó may need to dress in white every day for the rest of his life. Finally, when the year of initiation is finished, this person needs to receive the knife and make the ebó of the year.

If the reading is not an itá of initiation, the above eboses are not prescribed.

This odu is complex, and if it refuses closure after the larishe (if any) and initial eboses of the parent odu have been prescribed, marking ebó will take much skill. The diviner must consider the client’s position in the religion (aleyo, aborisha, or initiate) and must go through the following lists carefully and systematically so that he misses nothing. To simplify this, the lists of possible eboses in Ogbe Meji can be divided into three parts: one for aleyos, one for aleyos and initiates, and one for initiates only. They must be considered in this order.

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When this odu opens on the mat for an aleyo or an aborisha and will not close, the diviner needs to explore the following list of eboses.

If the exploration of this list is not enough to bring closure to the oracle, the following list of eboses for aleyos, aborishas, and initiates should be considered.

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When this odu opens for a client of any status—aleyo, aborisha, or initiate—and will not close, the diviner should explore the following list. (Note that these are the first eboses the diviner should consider for initiates.)

If these eboses are not enough to close the oracle for an aleyo or an aborisha, the diviner should turn to the eboses listed for the parent odu, Eji Ogbe, to find a way to end the session and bring evolution.

If these eboses will not bring the oracle’s closure for an initiate, the diviner should turn to the list of eboses that may be considered only for initiates.

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If the client is an initiate and the eboses that are appropriate for any person—aleyo, aborisha, or initiate—are not enough to close the odu, the diviner should explore the following options:

If the diviner has considered all these options and cannot find a way to close the odu, he must turn to the eboses listed for the parent odu, Eji Ogbe.

The Ninth Composite Odu of Eji Ogbe, Ogbe Osá (8-9)

The Proverbs of Ogbe Osá

The Message of Ogbe Osá

When an initial casting of eight mouths, Eji Ogbe, precedes a casting of nine mouths, Osá, the odu Ogbe Osá is open on the mat. Having cast this pattern on the mat, the diviner must honor Shangó, Olokun, Orúnmila, Oduduwa, Yemayá, Olófin, Oshún, Ogún, Elegguá, Oyá, Obatalá, and Nanumé, saying to each, “Maferefún!” This odu is a sign of depth and mystery, and it gives birth to deep, mysterious things. We say that the moon was born here, as was the orisha who is the moon, Nanumé. Those who honor the feminine mysteries of the lunar cycle rely on the power of this odu for their strength. The flint, that stone in which fire hides to escape the rain, finds its origin in this pattern. Patakís told in this sign say that Shangó ate ram for the first time here, and Oduduwa, the supreme ruler and founder of the Yoruba empire, got his aché here. We say that Ogbe Osá made Yemayá fond of both seahorses and ducks, and this pattern may demand two eboses of her children when it opens on the mat. (See “The Eboses of Ogbe Osá”.) The lamb is also spoken of here. He was once a gentle yet cunning creature. Humans knew his meat was sweet, but the lamb was always running away, hiding where it could not be found. It had one weakness, however: coconut meat. Humans seduced the lamb from hiding with this. Thus was it first brought to the slaughterhouse.

Of all the orishas who speak in this sign, and of all the patakís existing in its lore, no one story has caused more controversy or confusion in our religion than the tale of Oyá’s betrayal by the ram. For Oyá and the ram were once the best of friends; she trusted him with all her thoughts, her fears, and her secrets. Even when she could turn to no orisha for help or comfort, the ram was always there for her, and she loved him above all other things. In time, Oyá’s enemies put a bounty on her head; her comings and goings in the world caused problems for them, and they coveted her head for their own. The ram heard rumors of their desires, but as the story was passed among those on the earth, the tale had changed. What the ram heard was that Olófin himself wanted to destroy Oyá, and he was offering the gift of immortality to the one who could bring her to his palace. In greed, the ram went before Olófin and told him, “Father, I have heard of your hatred for Oyá, and I can bring her here for you. I can trick her, and you can have her head as you wish.”

Olófin was stunned; he, too, had heard that Oyá had great enemies who wanted her dead. He had also heard that of all things that walked on the face of the earth, the one being she loved beyond all others was the ram. “And how,” Olófin asked, “are you able to bring her to me?”

“It is simple, father,” he said. “Oyá trusts me with her very life; we are the best of friends. I will bring her to you, as long as you agree now to what you offered as her bounty.”

“And what might that be, ram?”

“Eternal life. That is what you promised, is it not?”

Olófin was furious, but his face was calm. “Ram,” he said, “bring Oyá to me and I will grant you what you wish, eternal life. Fail, and in place of Oyá’s head I will have your own!”

He dismissed the ram; as the animal left his palace, Olófin transported himself to Oyá’s home. “Oyá,” he warned, “you have many enemies who wish you dead. Yet none can betray you like your best friend. The ram is coming to deliver you into their hands. You must not let him destroy you.”

“Father,” she said in disbelief, “surely you are not serious. He is my best friend, the one whom I favor above all things.”

“It is true, Oyá. He will offer to take you to a safe place, and instead he will bring you to me. For, you see, the ram thinks that I want your head, and he came to me today to say he could bring you to me. In exchange for your head, he wants eternal life.”

Anger seethed within Oyá. Olófin was beyond lies, but the ram was her greatest friend. He knew all her secrets. Lightning flashed in her eyes when she said, “I will destroy him!”

“No, Oyá,” he soothed her with his gentle voice, “for friend should not betray friend, and you cannot curse what you once blessed. When the ram comes to betray you, go with him. But first, put your nine copper bracelets in a box. As you come to my palace walls, shake the box with your bracelets vigorously, and a huge whirlwind will come down to take you safely away. My guards will seize the ram at the palace walls, and I myself will punish him for his treason. He knows the cost of failure is great, for I will remove his head with my own hands.” Olófin stopped for a moment, and then he reached out to embrace Oyá. “My child, mortal beings do strange things out of greed. But the ram knows you love him. Perhaps, even now, he is rethinking his vile plan. Perhaps he will not come. Perhaps he will not betray you. But forewarned is forearmed.”

There was a loud banging at Oyá’s door. “It is he,” Olófin said. “I must go.” And his figure melted away.

Oyá answered the door, and the ram, frenzied, burst inside. “My friend,” he gasped, “your enemies are scattered in the forest, and there are many. They have come to kill you. Come with me, and I will take you to safety.”

She stilled her anger as suddenly as a great wind can still itself. “I must get something first.”

“There is no time!”

Before he could say another word, Oyá was in her chambers; she gathered her nine copper bracelets in a box as Olófin said, then hopped onto the ram’s back. “Surely,” she thought, “this is not real. This is not happening. Maybe . . . the ram is taking me to hide from Olófin?” The ram gathered Oyá on his back, and in an instant they were rushing through the forest. The familiar path was all around Oyá as she realized, “He is taking me to Olófin’s palace.” The gates to Olófin’s home rose before them, and Oyá, as Olófin had instructed, shook the box vigorously. A vast tornado descended, whisking Oyá away into the skies, far from the ram’s sight. He froze. As the tornado lifted, he was surrounded by Olófin’s guards, who brought him before the throne.

“Ram,” roared the normally soft orisha, “you committed the greatest of crimes today. You sought to destroy your best friend, the one orisha who loved you above all things. You thought I wanted Oyá’s head, and in truth, I love her as I love all my children on the earth. She is a princess in my heart. Oyá has many enemies, it is true, but never was I her enemy. I could never curse what I once blessed!”

Olófin’s anger rose to fill the vast chamber; it was solid, electrifying. “Because you were willing to deliver one of my most beloved daughters to Death’s cold hands, I sentence you, ram, to death. Your head is mine, as do all heads belong to me, and I will take that head now!” It was thus that the ram found death for his betrayal of his best friend, Oyá. His head was delivered to Oyá’s enemies, a sign that Olófin himself would not tolerate anyone harming her. Oyá’s enemies fled; she was never betrayed again.

Since this betrayal, Oyá will not be in the same room with a ram; it was once her best friend, her confidant, and it tried to destroy her. Because of this patakís, Oyá’s children cannot crown the children of Yemayá or Shangó, nor can either orisha crown a child of Oyá. Many attribute these customs to a “war” existing between Yemayá and Oyá and between Oyá and Shangó. Nothing could be farther from the truth. In fact, having studied this story, one will realize that the sole reason these customs exist comes not from any war but from Oyá’s hatred of the ram. It is for this reason that children of Oyá will not crown Yemayá’s or Shangó’s children, for to give birth to them a ram must be present; it is the proper sacrifice. Oyá would need to be in the same room since she was giving birth to the iyawó. Because of her hatred of this creature, such a thing is not possible. Likewise, children of Shangó and Yemayá do not receive Oyá at their asiento, for this would be like the ram itself giving birth to Oyá, and such a thing is not possible. The entire reason for these customs extends from Oyá’s hatred of the ram, and not because of her hatred for those that eat the ram.

When this pattern opens in a firm iré, it can become heated, disposing the client to violence (either his own or another person’s). This letter cautions the one at the mat to be wary of violence. He must neither own nor carry weapons, especially guns, knives, sticks, and mace. He must not raise his hand to any in anger, and if he becomes caught up in a heated argument, he must make sure that words are not exchanged within hand’s reach. In this letter, someone will be either killed or maimed through a forceful strike.

Once this person leaves the diviner’s house, other elements of odu will affect him. To begin, those from beyond the house of ocha will come offering advice; he should heed none of it. Others, especially priests and priestesses, will say that this person’s religious initiations are wrong. They will try to teach the client the “proper” way to work the religion, but their ways are no better than what the client’s godparent has already taught. The diviner must caution the one at the mat not to listen to these people, for their words bring devolution, not evolution. If he bows to these people’s insistence, the orishas who offer protection will become angry, and when the godparents’ spirits turn away, he will have nothing left to rely on. Yemayá says that just as she is the mother to all, this person must honor those who act as both mother and father in the religion. He must live by leaning on his godparent’s teachings, and she will take care of the rest. No one else, not even this person’s best friend, will have his best interests in mind. It is important that this person learn to live his own life, sharing his home, his life, and his love with no one but immediate family (of ocha or of blood). To let anyone else in intimately is to invite personal disaster.

The Prohibitions of Ogbe Osá

The Eboses of Ogbe Osá

When this odu opens in any orientation beyond the firmest iré, the following eboses become mandatory for the client.

Having made these prescriptions, the diviner may now attempt to close the oracle. If it will not close, he should explore the following possibilities:

If these options are not enough to close the letter and the client is an aleyo or an aborisha, the diviner should turn to the eboses of the parent odu, Eji Ogbe, to find closure for the sign. If the client is an initiate, he should continue to explore the options given in this list.

If these considerations are not enough to close the odu, the diviner should turn to the list of eboses given in the parent odu, Eji Ogbe.

The Tenth Composite Odu of Eji Ogbe, Ogbe Ofún (8-10)

The Proverbs of Ogbe Ofún

The Message of Ogbe Ofún

When an initial casting of eight mouths, Eji Ogbe, precedes a second casting of ten mouths, Ofún, the odu Ogbe Ofún is open on the mat. Ejiogbe Ofún and Ogbe Kulejo are other names for this pattern. Immediately, the diviner must pay homage to Elegguá, Ogún, Oshún, Obatalá, and Orúnmila, saying to each, “Maferefún!” All may speak or claim ebó here. In this pattern, it is said that Ofún and Eji Ogbe fought a terrible war; eight mouths won, and Ofún, embittered, put a curse on the world. Since this day, both good and evil have come to this realm. Obatalá rules this odu, and before it closes he will have claimed many eboses. Many also say that Ikú is the mother of this sign. Death is found here; it is marked here. The client must be cautious that death does not come to him. He must be wary of arguments and passionate intrigues. He should also avoid the color red; he should wear white more often so that he sides more with Eji Ogbe and not Ofún, who loses all in this pattern.

This letter often speaks of a client who is in love and is planning a marriage or a partnership. While things look good now, infidelity (either real or implied by another) will destroy this relationship. The diviner must tell the client to make sure no one puts him into any compromising situation or in a place that could imply an affair. Egun are around this client continually, and they demand many spiritual masses; if this is not done, the client could begin to lose sleep at night. Also, this odu speaks of fighting and wars, and the client could become involved in a battle with another for a job, a promotion, a lover, or something similar. The client will win only if his determination is strong and he works continually to have what he wants.

The Prohibitions of Ogbe Ofún

The Eboses of Ogbe Ofún

In Ogbe Ofún, the diviner will attempt to close the oracle after determining the larishe (if any) and prescribing the eboses mandatory for the parent odu, Eji Ogbe. If the odu refuses to close, the further investigation of eboses will depend on the client’s initiatory status: aleyo, aborisha, or initiate.

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If this letter opens in osogbo for an aleyo or an aborisha and will not close, the diviner should consider the following eboses:

If these considerations are not enough to close the letter for an aleyo, the diviner must then turn to the eboses listed for the parent odu, Eji Ogbe, to find a way to bring closure to the oracle.

When this letter will not close for an initiate, the diviner must consider the following options for ebó:

If the diviner has explored all these options and the letter continues to refuse closure, he should turn to the eboses listed for the parent odu, Eji Ogbe.

The Eleventh Composite Odu of Eji Ogbe, Ogbe Owani (8-11)

The Proverbs of Ogbe Owani

The Message of Ogbe Owani

When an initial casting of eight mouths, Eji Ogbe, precedes a casting of eleven mouths, Owani, the odu Ogbe Owani is open on the mat. Ejiogbe Owani and Ogbe Hunle are other names for this odu. Having cast this sign, the diviner must honor Ogún, Elegguá, Babaluaiye, Orúnmila, Naná Burukú, Osain, Shangó, Obatalá, and Ochosi, saying to each, “Maferefún!” All may speak or claim ebó in this letter. A custom is born of this sign, and the client must follow it for the rest of his life if he hopes to avoid any osogbo: The client must invite guests who come uninvited during mealtime to the table, to dine.

When this pattern opens on the mat, it marks the arrival of the supernatural, things that one knows exist not in the material world but in the spiritual world. It can bring confinement, and before it passes the client could find himself confined. Ogbe Owani is also the odu in which Oshún ate her first hen, and when this letter opens and refuses closure, many mark a hen to her as ebó. We say that egun traveled naked through the world until this pattern emerged, and then they received their clothing. To commemorate this, many offer cloth to their egun shrine.

Note that when this letter opens on the mat, it tells the diviner that the client is not listening to what he is saying. He hears selectively, if at all, and thinks that the diviner is either lying or making up the reading as he goes along. He may not make ebó at all, for he believes that this italero is just after his money. Therefore, in this odu the diviner becomes a soothsayer, for when the client heeds not what the diviner says and does not make ebó, all the bad told to him will come true. This person will return later to have his life straightened out by the orishas.

The diviner must also consider the following when Ogbe Owani opens on the mat:

The Prohibitions of Ogbe Owani

The Eboses of Ogbe Owani

In Ogbe Owani, the diviner will attempt to close the oracle after determining the larishe (if any) and prescribing the eboses mandatory for the parent odu, Eji Ogbe. If the odu refuses to close, the diviner needs to explore the following options for ebó.

If these considerations are not enough to close the oracle and the client is an aleyo, the diviner should turn to the eboses of the parent odu, Eji Ogbe to find closure. If the client is an initiate, the diviner should explore the rest of the items in this list. He may not ask for closure until he has investigated all of them.

If these options are not enough to close the oracle, the diviner must then turn to the eboses of the parent odu, Eji Ogbe.

The Twelfth Composite Odu of Eji Ogbe, Ogbe Ejila (8-12)

The Proverbs of Ogbe Ejila

The Message of Ogbe Ejila

When a casting of eight mouths, Eji Ogbe, precedes a casting of twelve mouths, Ejila Shebora, the odu Ogbe Ejila is open on the mat. This odu is also known as Ejiogbe Oturupon, Ejiogbe Ejila, Ogbe Trupo, Ogbe Tun Omo Pon, and Ogbe Tomokpon. Having cast this sign, the diviner must praise Oyá, Elegguá, Orúnmila, Shangó, Obatalá, and Babaluaiye, saying to each, “Maferefún!” All may speak or claim ebó in this letter. This letter gives birth to taboo, its prescription and reception. When this sign opens on the mat in anything but iré, the diviner must warn the client that throughout his religious life he has been given many prohibitions. Some were long term, while the orishas mandated others for only a short period. He heeded few, if any, of these. He is now expected to abide by them for a certain period; see “The Prohibitions of Ogbe Ejila.”

Ogbe Ejila is also known as the odu of doubts. The client doubts the diviner, the religion, the orishas, and even himself at times. He doubts those whom he calls his friends, and he doubts his own blood. The diviner should know that the one sitting at the mat also doubts that the reading is valid and that ebó will do any good. He also knows this: This odu forbids the “giving away” of the religion, and the priest must charge well for any work prescribed in this sign.

This letter is explosive and volatile, a paradox within the family of Eji Ogbe, and even when it comes in iré the client must be forbidden to handle things that are hot, spicy, explosive, or volatile if he hopes to avoid accidents and hardships. He must be cautious of fire, gunpowder, alcohol, electricity, kerosene heaters, and gas-powered and other combustible engines. The danger of explosions is severe in this sign, and this must be considered always.

The diviner must also tell the client that financial difficulties are coming, even if he has plenty of money now. When they come, he must not spend that which he is saving for ocha. If he does, he will end up in jail, or dead, for through Ogbe Ejila ocha is his only true salvation. Focusing on that leaves much of life’s hardships behind. Finally, the client should beware one with whom he dines regularly; he has an enemy there.

The Prohibitions of Ogbe Ejila

Because this client has, in the past, ignored prohibitions that were given to him, odu now digs into this person’s past and asks him to remember all that the orishas once prohibited. After the client has recalled these prohibitions and told them to the italero, the priest must tell the client that they are now taboo again, and if this person hopes to avoid osogbo, he must heed them without fail. If this reading is an itá, these prohibitions now hold for life; if this is only a reading with the orishas, they must be followed for three months. Consider this an ebó whose fulfillment will affect the rest of this person’s life.

In addition, the diviner should consider the following prohibitions for the client:

The Eboses of Ogbe Ejila

When this odu opens for a client, it marks an ebó for the diviner: He must give a rogación to the next initiate who comes to visit his house. If any priests and priestesses are present at this reading, they do the same when an initiate comes to visit their houses. The diviner and the priests attending may not fulfill this ebó by giving rogaciónes to each other’s heads when the oracle is closed. That will not fulfill their obligations to the odu that has opened.

Having made this prescription, the diviner will attempt to close the oracle. If it refuses closure and the client is an aleyo, the diviner must first consider the potential eboses that are common to Ogbe Ejila (8-12) through Ogbe Merindilogún (8-16), as described beginning.

If these eboses are not enough to close the letter (or if odu will accept none of them), the diviner must turn to the eboses of the parent odu, Eji Ogbe.

The Thirteenth Composite Odu of Eji Ogbe, Ogbe Metanla (8-13)

The Proverbs of Ogbe Metanla

The Message of Ogbe Metanla

When an initial casting of eight mouths, Eji Ogbe, precedes a second casting of thirteen mouths, Metanla, the odu Ogbe Metanla is open. This letter goes by many other names: Ejiogbe Irete, Ejiogbe Metanla, Ogbe Ate, and Ogbe Irete. Having cast this sign, the diviner must honor Orúnmila, Oduduwa, Olokun, Ogún, Elegguá, egun, Oshún, Osain, Shangó, Babaluaiye, and Yewá, saying to each, “Maferefún!” All may stand up to speak or claim ebó. This sign brings many clashes and personal reprisals, altercations with others that come without provocation. Conflicts, plights, travesties, and treasons begin here. It is a pattern of reversal, and those who come in iré will suffer osogbo before it passes, while those who come in osogbo will eventually emerge with iré in their lives. Most who open with Ogbe Metanla on the mat suffer bad fortune, but before this letter has passed their fortunes will be reversed; life will change for the better. In Ifá, this odu directs the babalawos to feed each other’s heads, and in santo, initiates should do the same. Know that Ogbe Metanla abandoned Ifá at the river but returned to save it later. Abandonment, exile, and poor character can all be found here, but initiation can reverse these things. This odu marks the client as one who must live by making ebó; he must offer the eboses prescribed by this odu quickly to find salvation. This is a sign of deterioration in the mouth and tooth decay. The client must measure his words carefully and should go see a dentist soon.

The Prohibitions of Ogbe Metanla

The Eboses of Ogbe Metanla

After prescribing the initial larishe (if any) for Ogbe Metanla, the diviner will attempt to close the oracle. If it refuses closure and the client is an aleyo, the diviner must first consider the potential eboses that are common to Ogbe Ejila (8-12) through Ogbe Merindilogún (8-16), as described beginning.

Next, if the odu has come in an osogbo for either an aleyo or an aborisha and refuses closure, the diviner has immediate options to explore:

If the oracle will not close after these eboses have been prescribed, the client could have issues to resolve with Olokun, Ogún, Elegguá, Oshún, Shangó, or Yewá. The propitiation of one or more of these is essential to the client’s evolution. To determine if any of these orishas will accept ebó, the diviner asks, “Ebó elese [orisha’s name]?” If the answer is yes, he uses the diloggún to mark the appropriate offering.

If these options are not enough to close the letter for an aleyo or an aborisha, the diviner must then turn to the lists of eboses given for the parent odu, Eji Ogbe.

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If this sign falls for an initiate, it automatically marks him to receive both Babaluaiye and Naná Burukú. Until he can receive them, the diviner should give the client their elekes, along with a rogación before their shrines, and the initiate must make monthly eboses to both of them.

If this is not enough to close the letter, the italero must turn to the eboses given for the parent odu, Eji Ogbe, to find closure for the reading.

The Fourteenth Composite Odu of Eji Ogbe, Ogbe Merinla (8-14)

The Proverb of Ogbe Merinla

The Message of Ogbe Merinla

When an initial casting of eight mouths, Eji Ogbe, precedes a second casting of fourteen mouths, Merinla, the odu Ogbe Merinla is open on the mat. Ejiogbe Ika, Ejiogbe Merinla, Ogbe Ika, Ogbe Eka, and Ogbe Karele are additional names for this odu. When it falls, the diviner should honor Ochumare, Elegguá, Ogún, Orúnmila, Obatalá, and the Ibeyi, saying to each, “Maferefún!” Here, all may stand up to speak or claim ebó. Through this sign, the world once accused Orúnmila of being a thief, and to prove his innocence he commanded Eshu to create fingerprints. With these, the true culprit was found. Many go so far as to say that the current phenomenon of DNA testing finds its origin in this pattern’s energy; it gives birth to personal identification.

If the client is living both legally and ethically at this time, others could falsely accuse him of wrongdoing. Osogbo often marks this person as a criminal, however, and the diviner must be careful. In Ogbe Merinla, one is never innocent until proven guilty; others will always assume this person is guilty. This pattern brings gossip, lies, slander, and false testimony. Only by making ebó can the client forestall these negative influences. To keep himself out of legal trouble, he must touch nothing he finds on the street, buy nothing secondhand, and do his best to keep himself out of compromising situations.

The Prohibitions of Ogbe Merinla

The Eboses of Ogbe Merinla

This odu requires two eboses:

If these eboses are not enough to close the oracle, the diviner should turn to the eboses of the parent odu, Eji Ogbe, to find closure for the oracle.

The Fifteenth Composite Odu of Eji Ogbe, Ogbe Marunla (8-15)

The Proverbs of Ogbe Marunla

The Message of Ogbe Marunla

When an initial casting of eight mouths, Eji Ogbe, precedes a second casting of fifteen mouths, Marunla, the odu Ogbe Marunla is open on the mat. Ogbe Guene, Ogbe Weyin, Ogbe Wehin, Ogbe Iwori, Ejiogbe Iwori, and Ejiogbe Marunla are other names for this sign. When it opens on the mat, not only the ritual gestures of Eji Ogbe but also an additional series of gestures must be done. Both the diviner and the client (the priest might have to instruct the client to do this, since he may not know our customs) should turn their heads to the side, first to the right and then to the left, while the diviner says, “May the battle of the rear not overcome us.” This pantomime and chant are born of the patakís in this odu. The letter Ogbe Marunla tells of a war that happened in Cuba, the war of the Ifá priests (babalawos) and the Palo Mayombe priests (mayomberos). This was a war not of weapons and bloodshed but of magic and death. The nfumbe and nkisi of the mayomberos were pitted against the mysteries of Orúnmila, and the babalawos won, for the mysteries of Ifá are greater than any other on the earth. To this day, a bitter chasm exists between these two priesthoods. When this sign opens on the mat, especially if the client has been initiated to Palo Mayombe, it speaks of one who has used magic and witchcraft to attack those who have made either ocha or Ifá, and the orishas are not happy with this. The italero must ask the palero to admit his wrongdoings, and then the oracle will give eboses to atone for his evil. Once these are done, they will heal those who have been hurt by his evil, releasing them from harm. The italero must warn the palero never to use his religion for evil again, especially against those in the Lucumí faith, for the orishas will destroy him.

If the sign opens in an osogbo, and if the client has not been cut to palo, the diviner must tell him that a war of witchcraft exists around him, and it is strong. Either someone has employed a palero to attack him or a palero has become irate with this person and is sending his spirits to attack, maim, or destroy. The eboses prescribed through this letter, especially the gesture (a larishe) given as the sign was opened, will destroy all these things. They will release the client from what has been sent, and the one doing the sending will be destroyed by his own spirits.

No matter the orientation of this pattern, when it opens on the mat it marks a person who is both happy and proud with himself. Evil comes. He is oblivious to it, preferring to be an optimist and thinking that things could be worse and will get better in time. There are plenty of reasons for this person to be happy, and his many accomplishments in life might give him good reason to be proud. However, the odu says he must not be so obvious about either his happiness or his pride. The opening of Ogbe Marunla says that this person must keep his accomplishments, plans, dreams, and goals quiet. To do otherwise is to invite jealousy, and with jealousy come slander, gossip, and even the evil eye. Odu says that others will find out about the client’s good works when the time is right.

Something else to keep in mind when this pattern falls is this: Rain usually falls within seventy-two hours of this pattern’s opening. The client and the diviner should not get wet in this rain; if either the client or the diviner must go out in it, he must keep his head, hair, face, and neck dry. Rain will bring much evil if it touches these parts of the body.

The Prohibitions of Ogbe Marunla

The Eboses of Ogbe Marunla

After prescribing the initial larishe (if any) for Ogbe Marunla, the diviner will attempt to close the oracle. If it refuses closure and the client is an aleyo, the diviner must first consider the potential eboses that are common to Ogbe Ejila (8-12) through Ogbe Merindilogún (8-16), as described beginning, before returning to the list of possible eboses described below.

If the oracle still refuses closure at this point, it is directing the diviner to consider the eboses for the parent odu, Eji Ogbe.

The Sixteenth Composite Odu of Eji Ogbe, Ogbe Merindilogún (8-16)

The Proverbs of Ogbe Merindilogún

The Message of Ogbe Merindilogún

When an initial cast of eight mouths, Eji Ogbe, is followed by a second cast of sixteen mouths, Merindilogún, the odu Ogbe Merindilogún is open on the mat. Ogbe Kosejo, Ogbe Otura, Ejiogbe Otura, Ejiogbe Merindilogún, Ogbe-Alaso Funfun, Ogbe Etura, Ogbe Alaara, and Ogbe Kunle are other names for this sign. Many elder santeros credit this odu for giving birth to the lighting of two white candles upon the completion of a sacrifice. Also, note that when this odu opens, it predicts strange earthquakes at sea. This is the letter giving a crown to the earth.

Before the italero determines whether this sign comes with iré or osogbo, he should tell the client to leave the house and then come back. Upon returning, the diviner should ask what he saw. The client will tell a lie. The opening of this letter tells the italero that the client is a liar and a cheat. He is not telling the italero the true reason that he came to the mat. No matter how much is said, this person will not come clean. This will be his own downfall. The letter speaks of major losses and setbacks, and once this person leaves the diviner’s house, his life will begin to fall apart; definitely, he will not make all the eboses prescribed. This person will come back. He might also suffer blood loss before the aché of this odu has passed.

The Prohibitions of Ogbe Merindilogún

The Eboses of Ogbe Merindilogún

After prescribing the initial larishe (if any) for Ogbe Merindilogún, the diviner will attempt to close the oracle. If it refuses closure and the client is an aleyo, the diviner must first consider the potential eboses that are common to Ogbe Ejila (8-12) through Ogbe Merindilogún (8-16), as described beginning on this page, before returning to the list of possible eboses described below.

If this does not bring resolution for an aleyo or aborisha, the diviner must turn to the eboses of the parent odu, Eji Ogbe. The client needs something there for his evolution.

An initiate who comes in an unresolved osogbo must purchase a jutía and offer it to Elegguá as ebó. After the sacrifice, he must skin the animal and give the pelt to the orisha. Because jutía is a four-legged animal, only an oriaté can perform this sacrifice. One day, the client will need this pelt for a special ebó. Elegguá will tell him when; the client should call an oriaté for this as well.

After explaining this prescription to the initiate, the diviner should attempt the oracle’s closure. If it remains open, he must turn to the eboses of the parent odu, Eji Ogbe.

Aleyo Eboses of Ogbe Ejila (8-12 ) through Ogbe Merindilogún (8-16)

If Ogbe Ejila (8-12), Ogbe Metanla (8-13), Ogbe Merinla (8-14), Ogbe Marunla (8-15), or Ogbe Merindilogún (8-16) comes in an osogbo and will not close for an aleyo, the diviner knows that the odu is hot and volatile. While Ogbe Ejila is not as dangerous as the later composites, working through it is difficult. Those signs beyond 8-12 can become explosive for the diviner, client, and those present at the mat if they are not manipulated skillfully. Remember that once odu is opened at the mat, the implications of that letter enfold all present until the pattern is placated and closed. Once closed, the energies rest again with the one who brought them to the mat—the client present for a reading. If the sign is not closed properly, those energies remain open and will affect all who were present. The ritual of diloggún is not one to be taken lightly. When the signs beyond Ogbe Owani open, it is important that the diviner impress upon the client that his true salvation lies in making ocha. It is his destiny, and any eboses prescribed will only hold negativity at bay until he takes that step.

Having refused closure for an aleyo, the composites 8-12, 8-13, 8-14, 8-15, and 8-16 demand that the diviner consider the following eboses before any others:

If at this point the odu still will not close, the diviner may continue his assessment with the eboses of the particular composite odu open on the mat.

Closing the Reading: Further Eboses of the Parent Odu, Eji Ogbe

Having exhausted the options of larishe and ebó in the composite odu, the italero must turn to the parent odu to find a method of closure. This sign, Eji Ogbe, contains within itself many offerings and rituals to placate both the letter and the orishas speaking in it. The eboses for this pattern follow.

Further refusal on the part of the oracle for closure could be pointing the diviner to the eboses of the omo odu as a parent odu. For example, if Ogbe Okana will not close at this point, the diviner may need to explore the prohibitions and eboses listed under the parent odu Okana to find closure for the letter. And even if the diviner is experienced with the diloggún, at this point he should consult an elder.