MERINDILOGUN

MERINDILOGUN
The casting of the Merindinlogun is restricted to those
individuals that have been ritually initiated into the mysteries
of their respective Orisha by the Elders in their tradition.
The Merindinlogun is the primary Oracle used by the Orisha
priest. While casting the Oracle is restricted to initiates, noninitiates
and initiates alike may use this as a study guide on
the 16 Odu, the sacred scriptures of the Ifa religion.
The Ifa religion teaches us, through a study of Odu, that it was
the Orisha Osun that gave the gift of Merindinlogun to those
qualified to cast it.
The presentation of this module is an act of homage and
respect to Osun, Ore Yeye O. We present this study guide in
the spirit of learning to those priests seeking to understand the
basics of casting the Merindinlogun and to those students that
wish to begin a study of the sacred Odu.
For future study materials, articles and additional Ifa related
information please visit the Awo Study Center Website at
www.homestead.com/awostudycenter/enter.html. ±
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INTRODUCTION
I. ELEMENTS USED IN DIVINATION
Merindinlogun means sixteen in Yoruba. It refers to the
sixteen cowries shells that are used to represent the sixteen
fundamental Odu used in Orisha divination. Odu refers to a
metaphysical principle that is at the foundation of Creation.
The Odu used in Merindinlogun are the 16 principles from
which the entire corpus of Ifa is derived. Each Odu has a
number of verses called ese.
The cowries used for divination are called Owo ero, which
is different than the cowries that were once used as money
which are called Owo eyo. The flat mat traditionally used as a
surface for casting the shells is called ate.
The pieces of bone and stone used to determine the
orientation of the Odu are called igbo.
II. ORDER OF SENORITY OF ODU MERINDINLOGUN
The order of seniority of Odu is essential in determining
the orientation of the Odu.
1. Eji Ogbe 8 cowries
2. Ofun 10 cowries
3. Irosun 4 cowries
4. Ogunda 3 cowries
5. Eji Oko 2 cowries
6. Okanran 1 cowry
7. Ejila Sebora 12 cowries
8. Owonrin 11 cowries
9. Osa 9 cowries
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10. Odi 7 cowries
11. Obara 6 cowries
12. Ose 5 cowries
13. Ika 13 cowries
14. Oturopon 14 cowries
15. Ofun Kanran 15 cowries
16. Irete 16 cowries
17. Opira 0 cowries
The process for casting Merindinlogun is to throw once to
get the primary Odu and once to determine the orientation of
the Odu. Selection of the right hand is indicated if the second
throw is either; Eji Ogbe, Ofun, Irosun, Ogunda, Eji Oko,
Okanran or Ejila Sebora. These are the senior Odu in the above
listed sequence. If Owonrin, Osa, Odi, Obara or Ose appears on
the second throw a third throw is required. If the third Odu is
either Owonrin, Osa, Odi, Obara or Ose the right hand is
selected. If Eji Ogbe, Ogun, Irosun, Ogunda, Eji Oko, Okanran or
Ejila Sebora appears on the third throw the left hand is
selected. If Ika, Oturupon, Ofun Kanran, Irete or Opria on the
second throw the issue of orientation is in the balance and
cannot be determined.
III. ELEMENTS OF ORIENTATION
Orientation refers to the question of whether or not the
Odu comes with ire or ibi. In simple terms, ire suggests that
the good fortune indicated in the Odu is likely to occur, and ibi
suggests that good fortune can occur if the proper spiritual
work is performed.
The method for determining orientation is the selection of
igbo. Those who cast Merindinlogun have a collection of
implements that are given to the person who has come to
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consult the shells. Implements are given to the person in pairs.
They are instructed to grasp their hands together and place
one implement in each hand. This is done with the hands
closed so that the diviner cannot determine which hand holds
which implement. The igbo for ire is usually a cowry shell and
in some regions it is two or more cowries tied together. The
igbo for ibi is usually the bone of a goat. Before handing the
igbo to the person the diviner will take the igbo for ire and
touch it to each of the cowries on the mat that are face up. As
this is being done the diviner will call the Odu that has been
thrown followed by the phrase; "fun ire, to." For example if
eight shells are face up the diviner will say; "Eji Ogbe fun ire,
to." As the word to is spoken, breath on the igbo being used for
ire. The igbo is then placed on the right side of the mat. The
diviner then takes the igbo for ibi and says; "O te o, to." As the
word to is spoken, breath on the igbo designated for ibi. The
Odu is not called prior to the words; "O te o." This phrase
simply means the other possibility and is spoken of in this
manner so that the diviner does not invoke ibi. The igbo for ibi
is touched to each of the shells on the mat that have fallen face
up. Both igbo are then picked up in the hands of the diviner
who does not shuffle them in anyway. Both implements are
dropped into the cupped hands of the person who has come for
divination.
Once the orientation has been determined it is possible to
gain deeper insight into the nature of the orientation through
further use of igbo. Most of the Odu in Merindinlogun have at
least one verse that speaks of the blessings of long life,
children, and money.
When ire is confirmed it is customary to ask igbo to
identify the nature of the ire. This is done by using the same
system as used for determining the orientation itself. The Awo
will ask igbo to confirm ire aiku (long life), ire aje (abundance),
ire okunrin (husband), ire obinrin (wife), ire omo (children).
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When the answer to all these questions