Obi

OBI The Mystical Oracle of Ifa Divination INTRODUCTION The Kola-nut known as Obi Abata is considered a sacred Tand valuable nut. Its tree is not to be cut down like other trees due to its important use in "Divination." Historically, the Obi Abata has served as a form of communication between the Orisas [Imales] and humans. These are forces recognized in Yoruba Cosmology as energies corresponding to the elements of nature, and the "universal force" of the hereafter. The pantheon of Orisas, their legends, and proverbs are an intricate part of the history, culture, and traditions of the West African Yoruba Region. For the purposes of briefly acquainting the general reader with a few of these forces known as Orisas, their names are indicated as follows: F-su (Messenger Deity), Ogun (Deity of Iroh), Obatala (Deity of Purity, or Mental Clarity), Sopona (Deity of Smallpox), Orisaoko (Deity of Agriculture), Yemoja (Deity of Salt Water, or River), Songo (Deity of Thunder and Lightning), Oya (Deity of Winds), Olokun (Deity of the Oceans or Seas), and Osun (Deity of Sweet Rivers). These of course, are only a few of the many "universal forces"; thus, it is said that all these Orisas are fond of the Obi Abata as a tool of communication within the Ifa system of Divination, with the exception of Songo who prefers the bitter Kola nut known as Orogbo. The Obi Abaca kola nut tree grows freely in Southern Nigeria, and other neighboring West African countries. It can also grow in any warm tempered climate. Thus, it is said that the Obi Abata can also be found in various regions of the Caribbean, or South America. The Obi Abata kola nut serves as an important economic cash crop used chiefly to make wines, and liqueurs. It is usually sold in local markets among the traditional Ifa practitioners for various uses in native medicine. The Obi Abata is usually red, pink, or white in color, and may grow in various shapes or sizes. For the purposes of divination, it is the nut in the middle of the pod that is used as an oracle for consultation, and/or offerings among the traditional practitioners. For proper use in divination, the Obi Abata must be of four segments, consisting of Two Mates (Ako Meji), and Two

Females (Abo Meji). These segments represent an equal balance in the forces of "light" corresponding to the masculine force, and "darkness" corresponding to the feminine force. To get an accurate oracle in consultation, the four segments should be cast on a clean ground, flat bowl, plate, or an Opon-Ifa (Divining Board). Water should be sprinkled on the ground as a means of offering libation to the various Orisas before casting the Obi Abata. 0 Warning- One thousand and one questions can be asked in a day, but the same question must NEVER be asked twice, or else the questioner will be deceived. The subject of inquiry must be always stated before the Obi Abata kola nuts are cast. Among Ifa Priests and other devotees in Orisa traditions, the Obi Abata is considered the original prophecy without "sacrifice", and its ways of expression are two-hundred and fifty-six. This oracle has its own unique and peculiar language which has to be carefully studied to be understood. Each answer makes a unique sign similar to that of Opele Orunmila, and appears in the sixteen major, or principal Odus. nese signs which are only characteristic of the Obi Abata will appear in the sixteen major Odus of Ifa in nine formations. It is for this reason that the Obi Abata is considered one-leg of Opele Orunmila, (Ifa). ne formations are as follows: 1) When I male faces up, it signifies ILERA, i.e., health or triumph. 2) When I female faces up, it signifies AJE, i.e., wealth or money. 3) When I male and I female face up, it signifies EJIRE, i.e., friendliness. 4) When 2 males face up, it signifies AKORAN, i.e., crime, hardship, or quarrel. 5) When 2 females face up, it signifies ERO, i.e., calmness, or mildness. 6) When 2 males and I female face up, it signifies AKITA, i.e., success after hardship. 7) When 2 females and I male face up, it signifies OBITA, i.e., no exertion, no quarrel, living at peace. 8) When all four segments face up, it signifies OGBE or ALAFIA, i.e., good general welfare. 9) When all four segments face down, it signifies or IDIWO, i.e., impediment.

When all are gathered in a heap, it may signify a "bad" or "good" omen because the gathering into a heap signifies the exaltation of the prevailing patterns which can appear in the sixteen major Odus to be discussed in the following chapters. Thus, make note of the following: The negative or positive exaltation of this omen in the Obi Abata is determined by the segment on top of the heap, 1) Male pointing up on top is a "good" omen, 2) Female pointing up on top is a "bad" omen, 3) Male pointing down on top is a "bad" omen, 4) Female pointing down on top is a "good" omen. The following chapters will provide the reader with a brief history of the relationship of Obi Abata Oracle and Ifa Divina- tion, as well as the actual method of application and inter- pretation.

CHAPTER ONE OBI-A system of Ifa Divination One of the widely recognized forms of divination among Otraditional leaders in West Africa is the Ifa system of divination. Ifa divination is usually carried out by a Babalawo who after many years of apprenticeship becomes recognized as an Ifa Priest. The role of the Babalawo among Yoruba traditions is an intricate and comprehensive one. It is the Babalawo who serves as the mediator between the forces known as Orisas and the people. It is the Oracle of Ifa which prescribes the social and economic structure of Yoruba traditional customs, as stated by the great priest prophet Oruninila, who served as a witness to the creation of all the "universal forces." Thus, the West African Yoruba "oral tradition" recognizes "Ifa" as the word/law of the Supreme Being known as "Olodumare." The Babalawo will consult the Ifa Oracle to determine the nature of an individual's problem. He then prescribes the appropriate offerings which will usually reflect the individual's situation indicated in the Odu consulted. To determine whether or not all the Orisas are satisfied with the prescribed offerings, the Obi

Abata is cast. The Obi Abata Oracle can be performed by either a man or a woman. Yoruba traditional customs indicate that the Obi Abata is favored among women as a means of consulting, and assisting in the Ifa system of divination. This Obi Abata oracle is best done on a divining board called an Opon-Ifa, which is also the same divining board used by the Babalawo in the Ifa system of divination. This Opon-Ifa symbolizes the universe, and is regarded as an Omni-science in ancient wisdom of the Yoruba people. It indicates the four cardinal points of the universe, i.e., the top representing the North, the bottom representing the South, the right representing the East, the left representing the West. These four cardinal points are also used to symbolize the four basic elements of nature, i.e., Air, Earth, Fire, and Water. In These four cardinal points indicate the major positions of the .. major Odus within Ifa divination according to the fixed Ir piven by the priest prophet Orunmila.

This photograph is an illustration of an Opon-Ifa which ould be used in a divination consultation. The diviner would begin at (1) East (Ogbe) Life, move across the board towards (2) est (Oyeku) Death, move up towards (3) North (Iwori) Spirit, d move down towards (4) South (Idi) Rebirth, illustrating the smic number four (4), and the life cycle of reincarnation in Yoruba cosmology. It is important at this point that the reader understands the significance of these cardinal points with regard to the interpretation of the Obi Abata, once it has been cast on the divinin' board, 9 Thus the reader should make note of the following:

a. Ori-opon is the Top (North ) of the Onop-Ifa, denoting distant places or the sky/heavens. b. Ese-opon is the Bottom (South) of the Opon-Ifa, denoting the dwelling place, or the earth. c. Otun-opon is the Right (East) of the Opon-Ifa, denoting inquirer, and matters of the home (Ile). d. Osi-opon is the left (West) of the Opon-Ifa, denoting the matters outside of the home (Ile). Once the reader has reviewed these significant and important points about the appropriate use of the Opon-Ifa as related to the interpretation of the particular reading, the reader will now split the Obi Abata kola nut into four segments. As mentioned earlier, ,the segments make-up-two males (Ako'Meji) and two females (Abo Meii). The diviner will hold up the four seements in his/her hands and then begin to invoke the all-knowing forces to guide and help in the divination by saying: "Akinmoran! Akinmoran! Akinmoran! [May the divine spirit in heaven, assist the divine spirit on earth.] WARNING. "one thousand and one questions can be asked in a day, but the same question must NEVER be asked twice, or else the questioner will be deceived. The Obi Abata are then cast on the divining board; the segments may fall with their inner surfaces up or down. Remember that when splitting the Obi Abalta Kola nut, you will have four segments, two males (Ako Meji) and two females (Abo Meji). A. Female Obi-Is usually flat at the bottom of the kola nut. B. Male Obi-Will usually rise to a point at the bottom of the kola nut. When the Obi Abata is cast, the segment that lies facing up represent light and is marked with the synmbol I. the segment that is facing down represents darkness and is marked with the symbol II. The reader should mark the placement of the segments, according to the segment positioned at the highest point. Make note of the following: 1-A I 2-B I 3-C II 4-D II The Odu Ifa is Irosu, the Characteristic is Ejire.



NOTE: It should always be remembered that if you intend to use the Obi Abata for divination, the oracle must be invoked by saying: AKINMORAN! AKINMORAN! AKINMORAN!

This photograph illustrates EJIRE in IROSU.

CHAPTER TWO General Interpretation of Obi Abata As discussed earlier there are nine basic characteristics associated with the interpretations of the Obi Oracle. The following definitions will provide the reader with a basic understanding of the patterns as they appear in the sixteen principal Odus to be discussed in the next chapter. Definitions for the Nine Characteristics

Ilera: Good health, singleness of purpose and good prospects. Those segments which are down may also add more emphasis depending on their positions. Aje:God fortune, financial prosperity an comfort:. It is said that this formation brings good news. Ejirei:A good omen for all undertakings, if no other segment is obstructing its path. It will also speak of friendship when one male and one female segment lay open together. Akorani:A quarrel or trouble, possibly relating to a court case. It is often described as a difficult problem, if they are not sepa- rated by a segment closed called Ooya. Ero:Everlasting rest, or a peaceful rest.If there is no other segment separating the Obi, it is considered a good omen . Akita:Good health, controversy among enemies, joy, and may predict the birth of a male child. Obita:Brings peace, happiness, comfort, no quarreling or trouble. Sometimes this can predict victory over enemies, or the winning of a battle over enemies, or court case. Ogbe or Alafia:Pure light, and happiness. From this you will derive confidence, long-life and pros- perity. There are occasions when this pattern does not fortell a good omen. Oyeku or Idiwo:Darkness, death, and many obstacle From it you derive unhappiness, sick ness, and great fear. It may also some times offer protection, avert sudden death, and dangers. When examining the various patterns of formation in the Obi Abata, the reader must keep in mind that the direction of the Obi Abata plays an essential role in understanding hidden mes- sages which are relevant to the ways in which the masculine and feminine forces are moving within the Odu cast. Thus, the reader must observe some very important points: a. took at the head or tail of the Obi Abata, to determin what direction it is moving.

b. the segment facing down is called Ooya, if it lies between two open obi segments. The segment facing down may often play a very vital role in the interpretation of the characteristics discussed earlier. Make note of the following points: 1. When a segment facing down is on the top of the other segment that is open, it is regarded as a protection, butwhen it is at the bottom it may be construed as an obstruction. 2. When two male segments (Akoran) are separated by Ooya, it means that Ilera is at the right and fiera is at the left, indicating that Ooya is splitting Akoran into different positions. Here is where Ooya can convert something evil into something good. 3. When two females face up (Ero) and Ooya is separating them, then you have Aje at the right and Aje at the left, indicating that Ooya is s litting Ero into different positions. Here is where Ooya can convert something good into something evil. 4. If Ej ire is separated by Ooya, each segment will take on its own meaning; the one at the right is said to refer to the inquirer, and the one at the left is said to refer to the inquirer's enemies, friends, neighbors, or others. How the segments are positioned will determine if it is for good or bad. 5. When one male in Akoran is on top, and the other male is on the bottom you will consider the one on top before the one on the bottom. 6. The same will apply for Ejire, or Eto. Ifa may foretell a good omen on top and a bad omen at the bottom, or vice-versa. 7. In Akoran, when two males stand tail to tail, it means Ilera has conquered his enemies. If they are head to head it can mean agreement or confrontation. It may be two males quarreling or conferring on a given situation or problem. If one head is positioned up and the other down, the first will win over the second. 8. In Ejire, if they lay head to head this usually means friendship between husband and wife or a male and a female. 'Me Ifa here foretells a good omen. If they are placed on top of each other, with the male above the female pointing towards the right of the OponIfa, then it foretells a good omen. Usually it will refer to peace, joy, and happiness coming to the inquirer. If in Ejire the male points upward with the female pointing downwards thismeans Aje is coming in

or that the female does not agree with the male. if the male points downward and the female upwards it is a bad omen. ne male is seen as sick and the female is seen as healthy. 9. If in Ejire, Ero and Akoran the segments do not point in the same direction the Obi can be interpreted as follows: if the male Obi segment is open, with its head pointing toward the top part of the Opon-Ifa then it is a "good omen," when there is no other segment in its way. If the male Obi segment points its head towards the bottom of the Opon-Ifa then it is a "bad omen," indicating frustra- tions. If it is pointing towards the right then it is a "good omen," meaning good fortune is on its way home, or that the male is coming back home from a journey. If it points towards the left, it is indicating that a male is going on a trip, or good fortune is leaving. If a segment that is acing down blocks the path of an Obi then it means that the male or female is blocked. If a female is pointing up towards the top of the divining tray it is a "bad omen," since it indicates that Aje is leaving, and money is going out. If the Aje points downwards or home it is a good omen because money is coming in. 10. In Ero, if the two females lie head to head on their sides, it is a good omen. But it is a bad omen if one head is pointing down while the other is pointing up. It can indicate two females quarreling, or there is a disagreement in a matter. If one female is pointing towards the left while the other is pointing towards the right, it can be considered good because it brings joy and balance between the feminine forces for the inquirer. 11. In Akoran when the head of male Obi points towards the top and the other male Obi points down this is considered a very bad omen, indicating a disgraceful situation. When both males are laying sideways pointing towards home, it is a bad omen, problems relating to matters of the home. When both males are laying sideways pointing outwards, it is good, indicating that home problems will disappear, but if there is too much of a gap between them, it may mean losses.

CHAPTER THREE Obi Abata Characteristic in Odu Ifa

In Ifa Divination, the Oracle consists of reading the positions of ithe principles of light and darkness. These two principles among Yoruba Cosmology which personify the essence of "truth," were created by the Supreme Being called Olodumare. A "truth" which changes not, and provides an explanation for the creation of all things. In order to fully know and understand the real interpreta- tions of the Obi Abata Oracle, it is essential that the reader learn by heart the recognized order of the sixteen principal (16) Major Odus within the Ifa Corpus. The Sixteen Major Odus (16) offer a simple and short method of interpreting the Obi Abata within the Ifa System of divination. When a segment of the Obi Abata is facing up (open), it is regarded as a principal of "light" and is marked as - I. When a segment of the Obi Abata is facing down (closed), it is regarded as a principal of "darkness" and is marked as - II. Thus, "light" and "darkness" precede all things and are referred to as: 1.OGBE-LIGHT I I I I

2.OYEKU-DARKNESS II II II II

The Ifa system of divination is based on the principle that "light" dispels "darkness" underlying the relationsihip between Ogbe and Oyeku who gave birth to the remaining fourteen (14) Principal Odus of Ifa as follows: 1. 2. IWORI II I I II 4.

Having two principals of light and two principals of darkness, it is recognized from IDI (see below), because the principals of darkness enclose the principals of light.

IDI I II II I

Having two principals of light and two principals of darkness, it is recognized from IWORI (see above) because the principals of light enclose the principals of darkness.

6. OWONRIN II II I I

Having two principals of light and two principals of darkness, it is recognized from its inverse IROSU because the principals of darkness are on top of the principals of light.

OBARA I I I I

Having one principal of light and three principals of darkness, it is recognized from its inverse OKANRAN because the only principal of light is on top of the three prin, cipals of darkness.

OKANRAN II II II I

Having one principal of light and the three principals of darkness, it is recognized from its inverse OBARA because the three principals of darkness are on top of the only principal of light.

OGUNDA I I I II

Having three principals of light and one principal of darkness, it is recognized from its inverse OSA because the three principals of light are on top of the only principal of darkness.

8.

10.

12.

14. OSA

Having three principals of light and one

II I I I

principal of darkness, it is recognized from its inverse OGUNDA because the only principal of darkness is on top of the three principals of light.

IKA II I II II

Having one principal of light and three principals of darkness, it is recognized from its inverse OTURUPON because the only principal of light is sandwiched between two principals of darkness at the top.

OTURUPON II II I II

Having one principal of light and three principals of darkness, it is recognized from its inverse IKA because the only principal of light is sandwiched between two principals of darkness at the bottom.

OTURA I II I I

Having three principals of light and one principal of darkness, it is recognized from its inverse IRETE because the only principal of darkness is sandwiched between two principals of light at the top.

IRETE I I II I

Having three principals of light and one principal of darkness, it is recognized from its inverse OTURA because the only principal of darkness is sandwiched between two principals of light at the bottom.

OSE I II

Having two principals of light and two principals of darkness, it is recognized from its inverse OFUN because one principal of

16.

18.

20.

22.

24.

I II

OFUN II I II I

light is at the top and the other is sandwiched between the two principals of dark- ness. Having two principals of light and two principals of darkness, it is recognized from its inverse OSE because one principal of darkness is on top and the other is sandwiched between two principals of light.

The meanings of the Obi characteristics in the sixteen principal Odus are as follows: 1. Ogbe: All the four Obi segments are open. This signifies light, happiness, good general welfare or omen. 2. Oyeku: All the four Obi segments are closed. This implies darkness, sickness, worries, death, bad omen. 3. lwori: This is when Akoran, Ero or Ejire are located in between two other Obi segments, that are closed. If it is Akoran, then it may imply court cases, disturbances in the country, community or society. In the case of either Ero or Ejire, interpret them according to their positions. 4. Idi: This is when Akoran, Ero or Ejire are separated by the two other Obi segments that are closed. If flera is on top and points up or to the right,. then the Ifa is good. The Ifa is also good if Aje is at the bottom and points down or to the right. 5. Irosu: This has Akoran, Ero or Ejire on top of the other two Obi segments that are closed. If Ilera is on top and is pointing up or to the right, no matter how difficult things may be, one will rejoice in the end. The Ifa is good. But if Akoran is at the top, it may bring its worries along with it. Then the Ifa is not so good. 6. Owonrin: Two.Obi segments that are closed are on top of either Akoran, Ero or Ejire. If Aje is pointing down or to the right, then the Ifa is good. 7. Obara: Ilera or Aje is on top of the three Obi segments that are closed. If Ilera is pointing up or to the right, then the Ifa is good. joy with good health is predicted.

8. Okanran: Three closed Obi segments are on top of Ilera or Aj e, if Aj e is at the bottom and points either downwards or to the right, then the Ifa is good. 9. Ogunda: This can have either Akita or Obita with the closed segment at the bottom. The interpretations will be influenced by the positions of the various Obi segments. 10. Osa: This can also have Akita or Obita, wi th the closed segment on top. The meanings will depend on the positiom of the Obi segments. 11. Ika: This is when either Ilera or Aje is located between two Obi segments that are closed at the top. If Ilera points up or to the right, then the Ifa is good. 12. Oturupon: This is when either the flera or Aje is situated between two Obi segments that are closed at the bottom. If Ilera points up or to the right, then the Ifa is good. 13. Otura: This can have Akita or Obita with the only closed Obi segment located in between two open segments at the top. If the top Ilera points up or to the right, the Ifa is good. If Aje at the bottom points down or to the right, the Ifa is also good. 14. Irete: This can also have Akita or Obita, with the closed Obi segment located in between two open segments at the bottom. If Aje points down, the Ifa is good. If Ilera on top points up, the lfa is good. 15. Ose: This has Akoran, Ero or Ejire with one open segment on top and the other open segment located between two closed ones at the bottom. If the Ilera on top points up or to the right, then the Ifa is good. 16. Ofun: This also has Akoran, Ero or Ejire with one closed segment on top and the other closed segment situated between two open segments at the bottom. If Aje is at the bottom and points down or to the right, the Ifa is good.

ILERA

CHAPTER FOUR Application of Obi Oracle-Questions Obi, the mystical oracle of Ifa divination, will accurately answer the following questions for those who query it sincerely. This list of typical questions that can be reliably answered by Obi is not exhaustive. It is vitally important to know and fully understand how each of these individual questions can be structured. As previously mentioned, Obi can answer a thousand and one questions, but you must remember not to ask the same question twice in one day. You are free to write out your questions just as the given examples. There is no question Ifa cannot answer. There is nothing hidden Ifa cannot reveal, be it covered in a calabash (igba), pot, or buried under the earth. Ifa knows and can easily detect all hidden things whether in light or darkness. Dreams can also be interpreted by Obi. The principal Odus derived from Obi divination can be invoked thrice and used in prayers to ward off evil and attract good fortune. PART I. 1 . What is my ultimate destiny? 2. Will I experience good or bad fortune? 3. Will I live a long life? 4. Will I become healthy? 5. Shall I obtain everything I desire? 6. Will I obtain the favour I wish from a certain person? 7. Will I get the advancement or promotion I want? 8. Will a certain friendship be advantageous? 9. Will the person who is sick recover? 10. Is my friend honest and faithful? 11. What is my fate concerning marriage? 12. Will I win or lose in a law suit? 13. Shall I take a trip at this time? 14. Where should I go on this trip? 15. What type of business will prosper for me 16. Must I relocate in order to succeed. PART II

1. Will there be a change in my life this coming year? 2. Will my present bad fortune change for the better 3. Will my speculations prove successful? 4. Do I relate well to people? 5. What is the meaning of this dream I had? 6. What is the implication of this dream interpreted 7. Will I recover my stolen or lost things? 8. Is it true that this woman is pregnant? 9. Will this pregnant woman have a baby boy or girl 10. Will it be expedient for me to go to court over thi (case, fight, etcetra)? 11 .Is it true that this illness was caused by my enemit 12. Will (_________) agree to be my wife, if I ask he his illness was caused by rny enernies? --) agree to be rny wife, if I ask her? 13. (_________) the man who went on a trip, will he retur matter home' 14. (_________) the woman who we return home' 15. (_________), who owes me money, will he/she be able to pay me today? 16. is (_________) a reliable friend,can I confide in him/her?

The Obi Divination System Can be Expressed in 256 Proven Ways: 1. OGBE (All four segments open) pointing up. 2. OGBE pointing down. 3. OGBE pointing home (to the right). 4. OGBE pointing out (to the left). 5. One male points up, the other male home, one female down and the other female out. 6. One male points up, the other male down, one female home and the other female out. 7. One male points up, the other male out, one female down and the other female home. 8. One female points up, and the other female down, one male home and the other male out. 9. One female points up, and the other female home, one male down and the other male home. 10. One female points up, and the other female out, one male down and the other male home.

11. First Ejire points up and the second down. 12. First Ejire points up and the second home. 13. First Ejire points up and the second out. 14. First Ejire points down and the second home. 15. First Ejire points down and the second out. 16. First Ejire may point home and the second out. 17. AKORAN may point up and Ero down. 18. AKORAN may point up and Ero home. 19. AKORAN may point up and Ero out. 20. AKORAN may point down and Ero home. 21. AKORAN may point down and Ero out. 22. AKORAN may point home and Ero out. 23. ERO may point home and Akoran out. 24. ERO may point down and Akoran home. 25. ERO may point down and Akoran out. 26. ERO may point up and Akoran down. 27. ERO may point up and Akoran home. 28. ERO may point up and Akoran out. 29. AKORAN may point up and one Aje down and the other Aje home. 30. AKORAN may point up, one Aje down and the other Aie out. 31. AKORAN may point up, one Aje home and the other Aie out. 32. AKORAN may point home, one Aje up and the other Aje out. 33. AKORAN may point up, one Aje up and the other Aje out. 34. AKORAN may point out, one Aje up and the other Aje down. 35. AKORAN may point out, one Aje up and the other Aje home. 36. AKORAN may point down, one Aje up and the other Aje out. 37. AKORAN may point down, one Aje up and the other home. 38. AKORAN may point down, and one Aje home and the other out. 39. AKORAN may point out, one Aje down and the other home. 38. AKORAN may point down, and one Aje home and the other out. 39. AKORAN may point out, one Aje down and the other Ihome. 40. AKORAN may point home, one Aje down and the other out. 41. ERO may point up, one liera down and the other home. 42. ERO may point up, one Ilera down and the other out. 43. ERO may point ', one Ilera home and the other out. 44. ERO may point down, one Ilera up and the other home. 45. ERO may point down, one Ilera up and theother out. 46. ERO may point down, one ilera home and the other out.

47. ERO may point home, one Itera up and the other out. 48. ERO may point home, one Ilera up and the other down. 49. ERO may point home, one Itera out and the other down. 50. ERO may point out, one Hera up and the other down. 51. ERO may point out, one Hera home and the other down. 52. ERO may point out, one Hera up and the other home. 53. AKITA may point up and Aje down. 54. AKITA may point up and Aje home. 55. AKITA may point up and Aje out. 56. AKITA may point down and Aje home. 57. AKITA may point down and Aje out. 58. AKITA may point down and Aje up. 59. AKITA may point home and Aje out. 60. AKITA may point home and Aje up. 61. AKITA may point home and Aje down. 62. AKITA may point out and Aje up. 63. AKITA may point out and Aje home. 64. AKITA may point out and Aje down. 65. OBITA may point up and Hera down. 66. OBITA may point up and Hera home. 67. OBITA may point up and Hera out. 68. OBITA may point down and Hera home. 69. OBITA may point down and Hera out. 70. OBITA may point down and Hera up. 71. OBITA may point home and Hera out. 72. OBITA may point home and Hera up. 73. OBITA may point home and Hera down. 74. OBITA may point out and Hera home. 75. OBITA may point out and Hera up. 76. OBITA may point out and Hera down. 77. EJIRE may point up, Hera down and Aje home. 78. EJIRE may point up, Hera down and Aje out. 79. EJIRE may point up, Hera home and Aje out. 80. EJIRE may point up, Hera home and Aje down. 81. EJIRE may point up, Hera out and Aje down. 82. EJIRE may point up, Hera out and Aje home. 83. EJIRE may point home, Hera up and Aje down. 84. EJIRE may point home, Hera up and Aje out.

85. EJIRE may point home, Hera down and Aje out. 86. EJIRE may point home, Hera down and Aje up. 87. EJIRE may point home, Hera out and Aje down. 88. EJIRE may point home, Hera out and Aje up. 89. EJIRE may point out, Hera up and Aje down. 90. EJIRE may point out, Hera up and Aje home. 91. EJIRE may point out, Hera down and Aje up. 92. EJIRE may point out, Hera down and Aje home. 93. EJIRE may point out, Hera home and Aje up. 94. EJIRE may point out, Hera home and Aje down. 95. EJIRE may point down, Hera home and Aje out. 96. EJIRE may point down, Hera home and Aje up. 97. EJIRE may point down, Hera out and Aje home. 98. EJIRE may point down, Hera out and Aje up. 99. EJIRE may point down, Hera up and Aje out. 100. EJIRE may point down, Hera up and Aje home. 101. ILERA may point up, down and Aje home, out. 102. ILERA may point up, home and Aje down, out. 103. ILERA may point up, out and Aje down, home. 104. ILERA may point home, out and Aje down, up. 105. ILERA may point down, out and Aje home, up. 106. ILERA may point down, home and Aje out, up. 107. The four segments may put their mouths together in Ogbe. 108. OBIT A may lie mouth to mouth. 109. AKITA may lie mouth to mouth. 110. ERO may lie mouth to mouth. 111. AKORAN may lie mouth to mouth. 112. EJIRE may lie mouth to mouth. 113. AKITA with Aje on top. 114. OBIT A with Hera on top. 115. AKORAN with Era on top. 116. AKORAN with Aje on top. 117. ERO with Akoran on top. 118. ERO with Hera on top. 119. EJIRE with Ejire on top. 120. EJIRE with Aje on top. 121. EJIRE with Hera on top. 122. AJE with Akita on top.

123. AJE with Akoran on top. 124. AJE with Ejire on top. 125. AJE with Aje on top. 126. AJE with Hera on top. 127. ILERA with Aje on top. 128. ILERA with Hera on top. 129. ILERA with Ejire on top. 130. ILERA with Era on top. 131. ILERA with Obita on top. 132. All the four segments of the Obi may cluster together like a dunghill in Ogbe. 133. AKITA may point down. 134. AKITA may point up. 135. AKITA may point home. 136. AKITA may point out. . 137. In AKITA: Akoran may point up and Aje down. 138. AKORAN may point up and Aje home. 139. AKORAN may point up and Aje out. 140. EJIRE may point up and Hera down. 141. EJIRE may point up and Hera home. 142. EJIRE may point up and Hera out. 143. EJIRE may point down and Hera up. 144. EJIRE may point down and Hera home. 145. EJIRE may point down and Hera out. 146. EJIRE may point home and Hera up. 147. EJIRE may point home and Hera down. 148. EJIRE may point home and Hera out. 149. EJIRE may point out and Hera home. 150. EJIRE may point but and Hera down. 151. EJIRE may point out and Hera up. 152. AKORAN may point up and Aje home. 153. AKORAN may point out and Aje down. 154. AKORAN may point out and Aje up. 155. AKORAN may point down and Aje home. 156. AKORAN may point down and Aje up. 157. AKORAN may point down and Aje out. 158. AKORAN may point home and Aje out. 159. AKORAN may point home and Aje up.

160. AKORAN may point home and Aje down. 161. ILERA may point up, down and Aje home. 162. ILERA may point up, down and Aje out. 163. ILERA may point up, home and Aje down. 164. ILERA may point up, home and Aje out. 165. ILERA may point up, out and Aje down. 166. ILERA may point up, out andAje home. 167. ILERA may point down, home and Aje up. 168. ILERA may point down, home and Aje out. 169. ILERA may point down, out Aje down. 170. ILERA may point down, out and Aje up. 171. ILERA may point down, out and Aje home. 172. ILERA may point down, out and Aje up. 173. OBlTA may point up. 174. OBITA may point down. 175. OBITA may point home. 176. OBITA may point out. 177. In OBlTA: Era may point up and Hera down. 178. ERO may point up and Hera home. 179. ERO may point up and Hera out. 180. ERO may point down and Hera up. 181. ERO may point down and Hera home. 182. ERO may point down and Hera out. 183. ERO may point home and Hera up. 184. ERO may point home and Hera out. 185. ERO may point home and Hera doWn. 186. ERO may point out and Hera home. 187. ERO may point out and Hera up. 188. ERO may point out and Hera down. 189. EJIRE may point up and Aje down. 190. EJIRE may point up and Aje out. 191. EJIRE may point up and Aje home. 192. EJIRE may point down and Aje up. 193. EJIRE may point down and Aje out. 194. EJIRE may point down and Aje home. 195. EJIRE may point home and Aje out. 196. EJIRE may point home and Aje up. 197. EJIRE may point home and Aje down. 198. EJIRE may point out and Aje home. 199. EJIRE may point out and Aje up.

200. EJIRE may point out and Aje down. 201. AJE may point down, home and Hera up. 202. AJE may point down, out and Hera home. 203. AJE may point down, home and Hera out. 204. AJE may point down, out and Hera up. 205. AJE may point down, up and Hera out. 206. AJE may point down, up and llera home. 207. AJE may point up, home and Hera out. 208. AJE may point up, home and Hera down. 209. AJE may point up, out and Hera home. 210. AJE may point up, out and Hera down. 211. AJE may p~int home, out and Hera down. 212. AJE may point home, out and Hera up. 213. EJIRE may point up. 214. EJIRE may point down. 215. EJIRE may point home. 216. EJIRE may point out. ' 217. AJE may point up and Hera down. 218. AJE may point up and Hera home. 219. AJE may point up and Hera out. 220. AJE may point down and Hera up. 221. AJE may point down and Hera home. 222. AJE may point down and Hera out. 223. AJE may point home and Hera out. 224. AJE may point home and Hera up. 225. AJE may point home and Hera down. 226. AJE may point out and Hera home. 227. AJE may point out and Hera up. 228. AJE may point out and Hera down. 229. AKORAN may point up. 230. AKORAN may point down. 231. AKORAN may point home. 232. AKORAN may point out. 233. ILERA may point home and out. 234. ILERA may point home and down. 235. ILERA may point home and up. 236. ILERA may point down and home. 237. ILERA may point down and up.

238. ILERA may point down and out. 239. ILERA may point up. 240. ILERA may point out. 241. ILERA may point down. 242. ILERA may p'oint home. 243. ERO may point up. 244. ERO may point down. 245. ERO may point home. 246. ERO may point out. 247. AJE may point home and out. 248. AJE may point home and down. 249. AJE may point home and up. 250. AJE may point down and up. 251. AJE may point down and out. 252. AJE may point down and home. 253. AJE may point up. 254. AJE may point down. 255. AJE may point home. 256. AJE may point out. The above 256 patterns were interpreted by Akimoran Awo Orun (Omniscience, the Diviner of Heaven) for Obi, the Opele Orunmila which is the Akimoran Awo aye (Omniscience, the Diviner of the World). OGBE, which consists of four segments of the Obi that lay open has 132 patterns. AKITA, which is when three Obi segments, two male and one female lay open out of the four segments cast, has 40 patterns. OBITA, which is when three Obi segments, two female and one male lay open out of the four segments cast, has 40 patterns. EJIRE, male and female that lay open, has 16 patterns. AKORAN, two males open, has 10 patterns. ERO, two females open, has 10 patterns.

ILERA, one male Obi segment that lays open, has 4 patterns. AJE, one female Obi segment that lays open, has the 4 remaining patterns. Each of these patterns of notation should be interpreted according to the positions of the Obi segments.

AKORAN

Conclusion Divination by Obi Abata is the simplest form of Ifa divina~ tion that provides an effective means of communication between the Orisas and man. It also serves as a useful personal guide for decision making in day-to-day activities. Questions and matters affecting one's destiny, health, love and marriage, money and wealth, friendship, happiness and prosperity can accurately be answered by Obi Abata divination. The person who desires to have his fortune told must first invoke the Obi by saying: AKINMORAN, AKINMORAN, AKINMORAN. Ask the question and cast the Obi on a clean ground, a flat plate or Opon-Ifa. This system of divination based on Obi Abata can be used by either sex. The individual using the Obi must therefore specify whether the question is personal or for his or her mate or client. The answers may be altered to fit from husband to wife, or wife to husband, children, society, a whole community, town or country.

OBITA