Sources and Bibliography

Ifá is an oral tradition, passed from priest to disciple across centuries. That does not make it imprecise — it makes citation more important, not less. This page gathers the works we rely on and states, for each, what it covers and how much weight it carries as a source.

How we use these sources

  • We distinguish documented tradition from diaspora reinterpretation, and say which is which when they diverge.
  • Liturgical names, verses and attributions come from published work. We do not generate Odu names by deduction or analogy.
  • Where only a secondary source exists, we say so — rather than presenting as settled what still needs confirming in the primary text.
  • A digital consultation does not replace a babalawo. Sources serve study; initiation and ẹbọ belong to the priesthood.

Nigeria — Yoruba tradition

The root. The Ifá corpus, the structure of the Odus, and Ese Ifá collected in the field.

  • Ifá: An Exposition of Ifá Literary Corpus

    Primary source

    Wándé Abímbọ́lá · 1976 · Oxford University Press

    The canonical exposition of the Ifá literary corpus, written by a babalawo who was also a university professor and Àwíṣe (worldwide spokesperson for Ifá). It is the reference for the structure of the 256 Odus and for the standing of the Ese Ifá as oral literature.

  • Sixteen Great Poems of Ifá

    Primary source

    Wándé Abímbọ́lá · 1975 · UNESCO

    Sixteen Ese Ifá collected in the field, in Yoruba with translation. It serves to verify quoted verses: when a verse appears here, the original wording can be checked instead of repeating a third-hand paraphrase.

  • Ifa Divination: Communication Between Gods and Men in West Africa

    Academic

    William Bascom · 1969 · Indiana University Press

    The standard empirical study of how Ifá divination works. Important for a distinction many popular sources blur: Ifá (opele and ikin, the babalawo priesthood) is not the same thing as cowrie-shell divination.

  • Sixteen Cowries: Yoruba Divination from Africa to the New World

    Academic

    William Bascom · 1980 · Indiana University Press

    The counterpart to the previous work: the sixteen-cowrie system, distinct from Ifá, and its journey from Africa to the Americas. We consult both together precisely so as not to conflate the systems.

Cuba — Lucumí tradition

The Caribbean diaspora: Regla de Ocha, its own nomenclature for the signs, and priestly literature.

  • Manual del Orihate: Religión Lucumí

    Priestly

    Nicolás Angarica · c. 1955

    A classic manual of the Cuban oriaté, written by a priest and among the first to fix in book form what circulated in handwritten libretas. A reference for nomenclature and procedure in the Regla de Ocha.

  • Manual de Ifá (libretas)

    Priestly

    Pedro Arango · meados do séc. XX

    Notebooks of a Cuban babalawo that circulated as handwritten copies before any printed edition. Valuable as lineage testimony — and, for that very reason, varying between copies, which makes it necessary to always state the edition consulted.

  • Itá: Mitología de la Religión Yoruba

    Priestly

    Obba Ecún (Cecilio Pérez)

    A priest’s work on the itá — the reading that sets an initiate’s path — and on the mythology attached to each sign in the Cuban tradition.

  • Orin Òrìṣà: Songs for Selected Heads

    Primary source

    John Mason · 1992 · Yoruba Theological Archministry

    Liturgical songs transcribed in Lucumí Yoruba with translation and notes. A source for the sung form of the names — which often preserves pronunciations that written spelling has lost.

  • Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion

    Academic

    David H. Brown · 2003 · University of Chicago Press

    An academic study of how the Afro-Cuban religion took shape historically, including what is Yoruba inheritance and what is diaspora innovation. Useful precisely so as not to present as "ancient tradition" what was born in nineteenth-century Havana.

  • Tratado Enciclopédico de Ifá

    Compilation

    Compilação coletiva

    A widely circulated Cuban compilation gathering signs, prayers and attributions. It is the fullest source for the Lucumí names of the combined Odus — but exists in diverging editions and digital versions, so any name taken from it must carry the edition and page, and be cross-checked against a primary source where possible.

Brazil — Candomblé

The Brazilian diaspora: Orisha mythology, Nagô cosmology, and fieldwork between Bahia and Africa.

  • Mitologia dos Orixás

    Academic

    Reginaldo Prandi · 2001 · Companhia das Letras

    A collection of 301 Orisha myths, each with its source indicated. It is the Brazilian reference for the itans we cite in our articles — and makes it possible to know when a myth has variants, rather than presenting it as the single version.

  • Orixás: Deuses Iorubás na África e no Novo Mundo

    Primary source

    Pierre Fatumbi Verger · 1981 · Corrupio

    Decades of fieldwork between Bahia and West Africa, by a researcher who was also initiated as a babalawo. A source for attributes, colours, foods and correspondences between the two sides of the Atlantic.

  • Ewé: O Uso das Plantas na Sociedade Iorubá

    Primary source

    Pierre Fatumbi Verger · 1995 · Companhia das Letras

    The field survey of the leaves and their uses, with the Yoruba names and the recipes collected in Nigeria and Benin. It is the source whenever leaves are the subject — whose they are, what they are for, what the tradition says of them — and what keeps us from assigning a plant to an Orixá by analogy.

  • Jogo de Búzios: Um Encontro com o Desconhecido

    Priestly

    José Beniste · 1999 · Bertrand Brasil

    A study of cowrie divination in Brazilian practice, attentive to Yoruba terminology. Together with Bascom, it helps keep the boundary between cowries and Ifá clear — a frequent confusion in popular content.

  • Dicionário Yorubá–Português

    Priestly

    José Beniste · 2011 · Bertrand Brasil

    The dictionary the page numbers in the site glossary refer to. It serves for Yoruba spelling, tones and the etymology of the terms we use — and it is what lets us say that Xirê comes from ṣiré, to play, instead of repeating a third-hand gloss. Pagination varies between editions: our citations follow this one.

  • Os Nàgô e a Morte: Pàde, Àsèsè e o Culto Égun na Bahia

    Academic

    Juana Elbein dos Santos · 1975 · Vozes

    A thesis on Nagô cosmology, Asé and the relationship with the ancestors. It is the reference for concepts we use often — Asé, Orí, the structure between Àiyé and Òrun — and keeps them from being reduced to dictionary definitions.

What we do not yet claim

The Lucumí names of the Odus are now transcribed from the Tratado Enciclopédico de Ifá, each with the page on which it appears — 16 of the 16 Mejis and 240 of the 240 combinations. We prefer an acknowledged gap to a liturgical name inferred by analogy: any name still missing is added only when it can carry an edition and a page from another source. The patakís retold in the Odu Studies series follow the same rule: every story with the page it came from.