The 256 Odù: A Complete Reference Table

The 256 Odù: A Complete Reference Table · Ìpilẹ̀ṣẹ̀

256 Odù dey. Sixteen out of dem get di same pattern for both column and na dem be di principal or senior Odù; di remaining 240 na combination of two different patterns. Dis file list all di 256 together with dia signature, show di different-different order wey people dey use rank di principal sixteen, and e make am clear say no single order dey wey universal everywhere.

Di confidence marker for dis file na contested, and di reason why dem contest am clear and well-documented, no be just say person dey careful. Bascom check 86 different list of di sixteen figure wey dem bring from 61 source, and e find out say even though di names dey standard across Yorùbáland, di Fọ̀n, di Ewe, Cuba and Brazil, di order no standard like dat. One particular order show pass di rest, e appear for 42 out of di 86 list, but "twenty-one other rankings have been recorded" Any source wey present one order as di only correct list dey overstate wetin dey ground.

Di two-part division

Di tradition divide di 256 into two class wey no equal for rank.

Di sixteen figure wey dia two column match na wetin dem dey call Ojú Odù (principal Odù) or Olódù. Abimbola give Ojú Odù for di sixteen and Ọmọ Odù or Àmúlù Odù for di remaining 240, and e add say "the Ojú Odù are considered to be by far senior to the minor Odù" Bascom record say dem know all di 256 as odù, say people "may be distinguished as olodu" for di paired figures, and say di others na "amulumala, according to Ogunbiyi, or simply amulu or combinations, according to Ifẹ̀ informants" E note say no single specific term dey wey separate di sixteen basic column pattern from di 256 figures .

Di ranking dey strictly follow dis division: "The sixteen paired figures outrank all the combinations" Dis matter well-well for practical work, because di yes/no procedure wey file 05 describe dey work by comparing which cast senior pass di other between two cast.

Naming

Di rule for naming dey straightforward and e follow directly from di orientation convention wey dey file 02.

Figure wey di two column match dey take di column name plus Méjì (two, both). Abimbola talk say: "All the Odù signatures which are the same on the right and left carry the word Méjì except in the case of Ogbè where the word Èjì (a reduced form of Méjì) occurs" So na Ọ̀yẹ̀kú Méjì, Ìwòrì Méjì, and so on, but Èjì Ogbè instead of Ogbè Méjì, even though record dey for di two form and Bascom list "Ogbe Meji, Eji Ogbe" together .

Figure wey di column different dey take both names, with di right column first. Bascom talk say: "The name of the right side precedes that of the left side" Abimbola breakdown: Ogbégúndá na "a combination of Ogbè on the right and Ògúndá on the left"

Compound names dey shorten well-well when person dey speak am, and na dis one be di main thing wey dey cause confusion when person dey compare lists. Ogbè plus Ọ̀yẹ̀kú dem dey write am as Ogbè Ọ̀yẹ̀kú and pronounce am as Ogbèyèkú. Ogbè plus Ògúndá dey turn to Ogbégúndá, wey Abimbola note say dem still know as Ogbèyọ̀nú . Ogbè plus Òdí dey appear as Ogbèdí, Ìrosùn plus Ogbè as Ìrosùngbèmí, Òwónrín plus Ogbè as Òwónrínsogbè . Di shortened form na wetin practitioners dey really use, and list wey dem write with shortened form and di one wey dem write in full fit look like two different system even though na di exact same thing.

Di table below use full forms throughout, because dem dey unambiguous.

Di sixteen principal Odù: di competing orders

Bascom print two order side by side, and di difference between dem na di main point of dis file .

#	Ifẹ̀ order (Bascom Table 3A)	Signature	Southwestern order (Bascom Table 3B)	Signature
1	Ogbè	`1111`	Ogbè	`1111`
2	Ọ̀yẹ̀kú	`2222`	Ọ̀yẹ̀kú	`2222`
3	Ìwòrì	`2112`	Ìwòrì	`2112`
4	Òdí (Èdì)	`1221`	Òdí (Èdì)	`1221`
5	Ọ̀bàrà	`1222`	Ìrosùn	`1122`
6	Ọ̀kànràn	`2221`	Òwónrín	`2211`
7	Ìrosùn	`1122`	Ọ̀bàrà	`1222`
8	Òwónrín	`2211`	Ọ̀kànràn	`2221`
9	Ògúndá	`1112`	Ògúndá	`1112`
10	Ọ̀sá	`2111`	Ọ̀sá	`2111`
11	Ìrẹtẹ̀	`1121`	Ìká	`2122`
12	Òtúrá	`1211`	Òtúrúpọ̀n	`2212`
13	Òtúrúpọ̀n	`2212`	Òtúrá	`1211`
14	Ìká	`2122`	Ìrẹtẹ̀	`1121`
15	Ọ̀ṣẹ́	`1212`	Ọ̀ṣẹ́	`1212`
16	Òfún	`2121`	Òfún	`2121`

Di two agree for position 1-4, 9-10, and 15-16. Dem disagree for 5-8, where di Ọ̀bàrà/Ọ̀kànràn pair and di Ìrosùn/Òwónrín pair swap place, and for 11-14, where di Ìrẹtẹ̀/Òtúrá pair and di Òtúrúpọ̀n/Ìká pair swap place and di members inside each pair change position.

Abimbola list, wey e give independently for Sixteen Great Poems of Ifá, match di southwestern order exactly: Èjì Ogbè, Ọ̀yẹ̀kú, Ìwòrì, Òdí, Ìrosùn, Òwónrín, Ọ̀bàrà, Ọ̀kànràn, Ògúndá, Ọ̀sá, Ìká, Òtúurúpọ̀n, Òtúà, Ìrẹtẹ̀, Ọ̀ṣẹ́, Òfún . E describe am say na wetin "accepted by most Ifa priests throughout Yorubaland" even though e agree say "some notable local variations" dey, and e conclude say after person account for dialect differences, di list "would appear to have universal validity and acceptability"

Bascom data contradict di claim say e universal, but e support di claim say na wetin majority dey use. In dominant order, wey match Abimbola own, appear for 42 out of 86 list, dat is, for half of dem . Dat kind plurality strong reach to call am standard, but e too weak to call am universal.

Di geography of di disagreement

Bascom map di variation put for regions instead of to treat am as ordinary noise, and na dat one be di most useful thing for in account.

Di variants "are largely associated with the area of Ifẹ̀, Ilésà, Èkìtì, and Ìgbómìnà, in the northeast; whereas the dominant pattern is primarily associated with Lagos, Òde Rẹ́mọ near the Abẹ́òkúta border of Ìjẹ̀bú Province, and the provinces of Abẹ́òkúta and Ìbàdàn in the southwest" Di Ifẹ̀ order wey e follow for in own book come from four Ifẹ̀ diviners, and Wyndham corroborate am independently for Ifẹ̀, Odumọlayọ for Ilésà, and Clarke for Òmù for Ìgbómìnà .

So di division na northeast against southwest, with Ilé-Ifẹ̀ itself, wey be di ritual centre of di Yorùbá world, dey on di minority side. Dis na sometin wey person need tink about well. Di town wey most Yorùbá tori take as di origin point of Ifá no dey use di order wey most list record.

Bascom dey careful about how many of di variation real: "Some of these are undoubtedly inaccurate, but others strongly suggest regional variations" Twenty-one alternative ranking wey dem record no mean twenty-one living tradition. Some na mistake during collection. How many dem be na wetin person no fit know from di published record.

Di Òfún and Òwónrín complication

Di ranking sef no be strict straight line order, and na wetin dem document, no be sometin wey dem just guess.

Bascom: "Although listed sixteenth, Ofun is equal in rank with Ọ̀wọ̀nrin, in the eighth position" Di rule be say priority dey change according to which one dem cast first: "Ofun Meji outranks Ọ̀wọ̀nrin Meji when Ofun Meji is thrown first; but when Ọ̀wọ̀nrin Meji is thrown first, it outranks Ofun Meji" Di same tie dey spread enter every combination wey contain dem: "Ofun Ogbe and Ọ̀wọ̀nrin Ogbe are equals, as are Ofun Ọ̀yẹ̀ku and Ọ̀wọ̀nrin Ọ̀yẹ̀ku, and so on," with "Ogbe Ofun and Ogbe Ọ̀wọ̀nrin sharing the twenty-third position, Ọ̀yẹ̀ku Ofun and Ọ̀yẹ̀ku Ọ̀wọ̀nrin tied for thirty-eighth"

Ranking wey make one element dey sixteenth and eighth position at di same time, and wey tie dey resolve according to order of casting, no be complete straight order. Any presentation of di 256 as clean numbered sequence, including di one wey dey below, na simplification of wetin di source dem record.

Di tradition use tori take explain dis anomaly. Bascom record wetin one diviner talk say Òfún Méjì na di firstborn of all di figure dem and e rule as king, say tins con spoil, say Ifá send Ogbè Méjì down to replace am, say di other figure dem leave Òfún one by one go Ogbè house, say na so Òfún remain alone con reach say e come knock door and dem troway bones from di feast give am con tell am say e dey rank under all of dem, say e fight through every figure one after di other until e reach Òwónrín Méjì, and say after di two fight without winner Ifá rule say dem suppose equal in rank, dey take turns for priority . Bascom note di diviner own explanation about di present arrangement: dem dey call Ogbè Méjì papa of all di figure dem, "though this merely refers to his present rank order"

Another different tori talk say Ògúndá Méjì fight Òfún for position and go reach di very end because of vexation "even though he is stronger than Ògúndá Méjì," while two other diviner dem talk say na Òwónrín fight Òfún . Di tradition get disagreement with itself about di reason, but dem agree on wetin di result be.

Òfún still get another special behavior: e get some of di strongest medicine wey dey attached to am, na taboo make fly land on top am, and when dem cast am, dem dey "close" am immediately by turning over one of di chain seed shell make e fit form different figure .

Which combination dey senior

Even di question of which one among di 240 dey come first never settle. Bascom: "According to some informants, Ọ̀ṣẹ́ Òtúrá, as the messenger of the paired figures, follows them immediately and outranks all other combinations; but others regard Ogbè Ọ̀yẹ̀kú as the senior combination, and one verse refers to 'Ogbe Ọ̀yẹ̀ku, father of combinations'"

E also note say Epega, Ogunbiyi, and McClelland give one order wey Òfún Méjì dey for sixteenth place wey Ogbè Ọ̀yẹ̀kú, Ọ̀yẹ̀kú Ogbè, Ogbè Ìwòrì, Ìwòrì Ogbè follow immediately, and e add sharp caveat: since di Òfún figure dem rank last for each series dere instead of to tie with Òwónrín, "this may be the order in which the figures are learned, rather than their actual rank order" Di order to teach and di order of seniority no be di same tin, and list dem wey dey circulate dey mix dem together.

Wetin Bascom resolve to do na to leave di matter of reconstructing di true order and follow one convention: "Because of the uncertainties and because of apparent variations from diviner to diviner, a simpler system has been followed here in numbering the verses, simply as a matter of convenience"

Di complete table of 256

Di numbering wey dey below follow Bascom stated convention exactly: di Ifẹ̀ order of di basic figure dem, with di right-hand column wey dem hold constant through each block of sixteen while di left-hand column dey run through all di sixteen. Bascom set am out as "1-16. Ogbe Meji, Ogbe Ọ̀yẹ̀ku, Ogbe Iwori, Ogbe Edi ..... Ogbe Ofun; 17-32. Ọ̀yẹ̀ku Ogbe, Ọ̀yẹ̀ku Meji, Ọ̀yẹ̀ku Iwori, Ọ̀yẹ̀ku Edi ... Ọ̀yẹ̀ku Ofun; 240-256. Ofun Ogbe, Ofun Ọ̀yẹ̀ku, Ofun Iwori, Ofun Edi ..... Ofun Meji"

Make you read di signature as RIGHT|LEFT, each column from top to bottom, 1 single mark and 2 double mark, according to di notation wey dey fixed for file 02.

Three warning before di table. First, dis numbers na indexing convenience for Bascom and dem no be seniority ranking; e talk am himself . Second, lineage wey dey use di southwestern order go number di same 256 figure dem differently. Third, dem give di names in full form; practitioners dey use contracted form.

#	Nem	Sain (rait\|left)
1	Èjì Ogbè	`1111\|1111`
2	Ogbè Ọ̀yẹ̀kú	`1111\|2222`
3	Ogbè Ìwòrì	`1111\|2112`
4	Ogbè Òdí	`1111\|1221`
5	Ogbè Ọ̀bàrà	`1111\|1222`
6	Ogbè Ọ̀kànràn	`1111\|2221`
7	Ogbè Ìrosùn	`1111\|1122`
8	Ogbè Òwónrín	`1111\|2211`
9	Ogbè Ògúndá	`1111\|1112`
10	Ogbè Ọ̀sá	`1111\|2111`
11	Ogbè Ìrẹtẹ̀	`1111\|1121`
12	Ogbè Òtúrá	`1111\|1211`
13	Ogbè Òtúrúpọ̀n	`1111\|2212`
14	Ogbè Ìká	`1111\|2122`
15	Ogbè Ọ̀ṣẹ́	`1111\|1212`
16	Ogbè Òfún	`1111\|2121`
17	Ọ̀yẹ̀kú Ogbè	`2222\|1111`
18	Ọ̀yẹ̀kú Méjì	`2222\|2222`
19	Ọ̀yẹ̀kú Ìwòrì	`2222\|2112`
20	Ọ̀yẹ̀kú Òdí	`2222\|1221`
21	Ọ̀yẹ̀kú Ọ̀bàrà	`2222\|1222`
22	Ọ̀yẹ̀kú Ọ̀kànràn	`2222\|2221`
23	Ọ̀yẹ̀kú Ìrosùn	`2222\|1122`
24	Ọ̀yẹ̀kú Òwónrín	`2222\|2211`
25	Ọ̀yẹ̀kú Ògúndá	`2222\|1112`
26	Ọ̀yẹ̀kú Ọ̀sá	`2222\|2111`
27	Ọ̀yẹ̀kú Ìrẹtẹ̀	`2222\|1121`
28	Ọ̀yẹ̀kú Òtúrá	`2222\|1211`
29	Ọ̀yẹ̀kú Òtúrúpọ̀n	`2222\|2212`
30	Ọ̀yẹ̀kú Ìká	`2222\|2122`
31	Ọ̀yẹ̀kú Ọ̀ṣẹ́	`2222\|1212`
32	Ọ̀yẹ̀kú Òfún	`2222\|2121`
33	Ìwòrì Ogbè	`2112\|1111`
34	Ìwòrì Ọ̀yẹ̀kú	`2112\|2222`
35	Ìwòrì Méjì	`2112\|2112`
36	Ìwòrì Òdí	`2112\|1221`
37	Ìwòrì Ọ̀bàrà	`2112\|1222`
38	Ìwòrì Ọ̀kànràn	`2112\|2221`
39	Ìwòrì Ìrosùn	`2112\|1122`
40	Ìwòrì Òwónrín	`2112\|2211`
41	Ìwòrì Ògúndá	`2112\|1112`
42	Ìwòrì Ọ̀sá	`2112\|2111`
43	Ìwòrì Ìrẹtẹ̀	`2112\|1121`
44	Ìwòrì Òtúrá	`2112\|1211`
45	Ìwòrì Òtúrúpọ̀n	`2112\|2212`
46	Ìwòrì Ìká	`2112\|2122`
47	Ìwòrì Ọ̀ṣẹ́	`2112\|1212`
48	Ìwòrì Òfún	`2112\|2121`
49	Òdí Ogbè	`1221\|1111`
50	Òdí Ọ̀yẹ̀kú	`1221\|2222`
51	Òdí Ìwòrì	`1221\|2112`
52	Òdí Méjì	`1221\|1221`
53	Òdí Ọ̀bàrà	`1221\|1222`
54	Òdí Ọ̀kànràn	`1221\|2221`
55	Òdí Ìrosùn	`1221\|1122`
56	Òdí Òwónrín	`1221\|2211`
57	Òdí Ògúndá	`1221\|1112`
58	Òdí Ọ̀sá	`1221\|2111`
59	Òdí Ìrẹtẹ̀	`1221\|1121`
60	Òdí Òtúrá	`1221\|1211`
61	Òdí Òtúrúpọ̀n	`1221\|2212`
62	Òdí Ìká	`1221\|2122`
63	Òdí Ọ̀ṣẹ́	`1221\|1212`
64	Òdí Òfún	`1221\|2121`
65	Ọ̀bàrà Ogbè	`1222\|1111`
66	Ọ̀bàrà Ọ̀yẹ̀kú	`1222\|2222`
67	Ọ̀bàrà Ìwòrì	`1222\|2112`
68	Ọ̀bàrà Òdí	`1222\|1221`
69	Ọ̀bàrà Méjì	`1222\|1222`
70	Ọ̀bàrà Ọ̀kànràn	`1222\|2221`
71	Ọ̀bàrà Ìrosùn	`1222\|1122`
72	Ọ̀bàrà Òwónrín	`1222\|2211`
73	Ọ̀bàrà Ògúndá	`1222\|1112`
74	Ọ̀bàrà Ọ̀sá	`1222\|2111`
75	Ọ̀bàrà Ìrẹtẹ̀	`1222\|1121`
76	Ọ̀bàrà Òtúrá	`1222\|1211`
77	Ọ̀bàrà Òtúrúpọ̀n	`1222\|2212`
78	Ọ̀bàrà Ìká	`1222\|2122`
79	Ọ̀bàrà Ọ̀ṣẹ́	`1222\|1212`
80	Ọ̀bàrà Òfún	`1222\|2121`
81	Ọ̀kànràn Ogbè	`2221\|1111`
82	Ọ̀kànràn Ọ̀yẹ̀kú	`2221\|2222`
83	Ọ̀kànràn Ìwòrì	`2221\|2112`
84	Ọ̀kànràn Òdí	`2221\|1221`
85	Ọ̀kànràn Ọ̀bàrà	`2221\|1222`
86	Ọ̀kànràn Méjì	`2221\|2221`
87	Ọ̀kànràn Ìrosùn	`2221\|1122`
88	Ọ̀kànràn Òwónrín	`2221\|2211`
89	Ọ̀kànràn Ògúndá	`2221\|1112`
90	Ọ̀kànràn Ọ̀sá	`2221\|2111`
91	Ọ̀kànràn Ìrẹtẹ̀	`2221\|1121`
92	Ọ̀kànràn Òtúrá	`2221\|1211`
93	Ọ̀kànràn Òtúrúpọ̀n	`2221\|2212`
94	Ọ̀kànràn Ìká	`2221\|2122`
95	Ọ̀kànràn Ọ̀ṣẹ́	`2221\|1212`
96	Ọ̀kànràn Òfún	`2221\|2121`
97	Ìrosùn Ogbè	`1122\|1111`
98	Ìrosùn Ọ̀yẹ̀kú	`1122\|2222`
99	Ìrosùn Ìwòrì	`1122\|2112`
100	Ìrosùn Òdí	`1122\|1221`
101	Ìrosùn Ọ̀bàrà	`1122\|1222`
102	Ìrosùn Ọ̀kànràn	`1122\|2221`
103	Ìrosùn Méjì	`1122\|1122`
104	Ìrosùn Òwónrín	`1122\|2211`
105	Ìrosùn Ògúndá	`1122\|1112`
106	Ìrosùn Ọ̀sá	`1122\|2111`
107	Ìrosùn Ìrẹtẹ̀	`1122\|1121`
108	Ìrosùn Òtúrá	`1122\|1211`
109	Ìrosùn Òtúrúpọ̀n	`1122\|2212`
110	Ìrosùn Ìká	`1122\|2122`
111	Ìrosùn Ọ̀ṣẹ́	`1122\|1212`
112	Ìrosùn Òfún	`1122\|2121`
113	Òwónrín Ogbè	`2211\|1111`
114	Òwónrín Ọ̀yẹ̀kú	`2211\|2222`
115	Òwónrín Ìwòrì	`2211\|2112`
116	Òwónrín Òdí	`2211\|1221`
117	Òwónrín Ọ̀bàrà	`2211\|1222`
118	Òwónrín Ọ̀kànràn	`2211\|2221`
119	Òwónrín Ìrosùn	`2211\|1122`
120	Òwónrín Méjì	`2211\|2211`
121	Òwónrín Ògúndá	`2211\|1112`
122	Òwónrín Ọ̀sá	`2211\|2111`
123	Òwónrín Ìrẹtẹ̀	`2211\|1121`
124	Òwónrín Òtúrá	`2211\|1211`
125	Òwónrín Òtúrúpọ̀n	`2211\|2212`
126	Òwónrín Ìká	`2211\|2122`
127	Òwónrín Ọ̀ṣẹ́	`2211\|1212`
128	Òwónrín Òfún	`2211\|2121`
129	Ògúndá Ogbè	`1112\|1111`
130	Ògúndá Ọ̀yẹ̀kú	`1112\|2222`
131	Ògúndá Ìwòrì	`1112\|2112`
132	Ògúndá Òdí	`1112\|1221`
133	Ògúndá Ọ̀bàrà	`1112\|1222`
134	Ògúndá Ọ̀kànràn	`1112\|2221`
135	Ògúndá Ìrosùn	`1112\|1122`
136	Ògúndá Òwónrín	`1112\|2211`
137	Ògúndá Méjì	`1112\|1112`
138	Ògúndá Ọ̀sá	`1112\|2111`
139	Ògúndá Ìrẹtẹ̀	`1112\|1121`
140	Ògúndá Òtúrá	`1112\|1211`
141	Ògúndá Òtúrúpọ̀n	`1112\|2212`
142	Ògúndá Ìká	`1112\|2122`
143	Ògúndá Ọ̀ṣẹ́	`1112\|1212`
144	Ògúndá Òfún	`1112\|2121`
145	Ọ̀sá Ogbè	`2111\|1111`
146	Ọ̀sá Ọ̀yẹ̀kú	`2111\|2222`
147	Ọ̀sá Ìwòrì	`2111\|2112`
148	Ọ̀sá Òdí	`2111\|1221`
149	Ọ̀sá Ọ̀bàrà	`2111\|1222`
150	Ọ̀sá Ọ̀kànràn	`2111\|2221`
151	Ọ̀sá Ìrosùn	`2111\|1122`
152	Ọ̀sá Òwónrín	`2111\|2211`
153	Ọ̀sá Ògúndá	`2111\|1112`
154	Ọ̀sá Méjì	`2111\|2111`
155	Ọ̀sá Ìrẹtẹ̀	`2111\|1121`
156	Ọ̀sá Òtúrá	`2111\|1211`
157	Ọ̀sá Òtúrúpọ̀n	`2111\|2212`
158	Ọ̀sá Ìká	`2111\|2122`
159	Ọ̀sá Ọ̀ṣẹ́	`2111\|1212`
160	Ọ̀sá Òfún	`2111\|2121`
161	Ìrẹtẹ̀ Ogbè	`1121\|1111`
162	Ìrẹtẹ̀ Ọ̀yẹ̀kú	`1121\|2222`
163	Ìrẹtẹ̀ Ìwòrì	`1121\|2112`
164	Ìrẹtẹ̀ Òdí	`1121\|1221`
165	Ìrẹtẹ̀ Ọ̀bàrà	`1121\|1222`
166	Ìrẹtẹ̀ Ọ̀kànràn	`1121\|2221`
167	Ìrẹtẹ̀ Ìrosùn	`1121\|1122`
168	Ìrẹtẹ̀ Òwónrín	`1121\|2211`
169	Ìrẹtẹ̀ Ògúndá	`1121\|1112`
170	Ìrẹtẹ̀ Ọ̀sá	`1121\|2111`
171	Ìrẹtẹ̀ Méjì	`1121\|1121`
172	Ìrẹtẹ̀ Òtúrá	`1121\|1211`
173	Ìrẹtẹ̀ Òtúrúpọ̀n	`1121\|2212`
174	Ìrẹtẹ̀ Ìká	`1121\|2122`
175	Ìrẹtẹ̀ Ọ̀ṣẹ́	`1121\|1212`
176	Ìrẹtẹ̀ Òfún	`1121\|2121`
177	Òtúrá Ogbè	`1211\|1111`
178	Òtúrá Ọ̀yẹ̀kú	`1211\|2222`
179	Òtúrá Ìwòrì	`1211\|2112`
180	Òtúrá Òdí	`1211\|1221`
181	Òtúrá Ọ̀bàrà	`1211\|1222`
182	Òtúrá Ọ̀kànràn	`1211\|2221`
183	Òtúrá Ìrosùn	`1211\|1122`
184	Òtúrá Òwónrín	`1211\|2211`
185	Òtúrá Ògúndá	`1211\|1112`
186	Òtúrá Ọ̀sá	`1211\|2111`
187	Òtúrá Ìrẹtẹ̀	`1211\|1121`
188	Òtúrá Méjì	`1211\|1211`
189	Òtúrá Òtúrúpọ̀n	`1211\|2212`
190	Òtúrá Ìká	`1211\|2122`
191	Òtúrá Ọ̀ṣẹ́	`1211\|1212`
192	Òtúrá Òfún	`1211\|2121`
193	Òtúrúpọ̀n Ogbè	`2212\|1111`
194	Òtúrúpọ̀n Ọ̀yẹ̀kú	`2212\|2222`
195	Òtúrúpọ̀n Ìwòrì	`2212\|2112`
196	Òtúrúpọ̀n Òdí	`2212\|1221`
197	Òtúrúpọ̀n Ọ̀bàrà	`2212\|1222`
198	Òtúrúpọ̀n Ọ̀kànràn	`2212\|2221`
199	Òtúrúpọ̀n Ìrosùn	`2212\|1122`
200	Òtúrúpọ̀n Òwónrín	`2212\|2211`
201	Òtúrúpọ̀n Ògúndá	`2212\|1112`
202	Òtúrúpọ̀n Ọ̀sá	`2212\|2111`
203	Òtúrúpọ̀n Ìrẹtẹ̀	`2212\|1121`
204	Òtúrúpọ̀n Òtúrá	`2212\|1211`
205	Òtúrúpọ̀n Méjì	`2212\|2212`
206	Òtúrúpọ̀n Ìká	`2212\|2122`
207	Òtúrúpọ̀n Ọ̀ṣẹ́	`2212\|1212`
208	Òtúrúpọ̀n Òfún	`2212\|2121`
209	Ìká Ogbè	`2122\|1111`
210	Ìká Ọ̀yẹ̀kú	`2122\|2222`
211	Ìká Ìwòrì	`2122\|2112`
212	Ìká Òdí	`2122\|1221`
213	Ìká Ọ̀bàrà	`2122\|1222`
214	Ìká Ọ̀kànràn	`2122\|2221`
215	Ìká Ìrosùn	`2122\|1122`
216	Ìká Òwónrín	`2122\|2211`
217	Ìká Ògúndá	`2122\|1112`
218	Ìká Ọ̀sá	`2122\|2111`
219	Ìká Ìrẹtẹ̀	`2122\|1121`
220	Ìká Òtúrá	`2122\|1211`
221	Ìká Òtúrúpọ̀n	`2122\|2212`
222	Ìká Méjì	`2122\|2122`
223	Ìká Ọ̀ṣẹ́	`2122\|1212`
224	Ìká Òfún	`2122\|2121`
225	Ọ̀ṣẹ́ Ogbè	`1212\|1111`
226	Ọ̀ṣẹ́ Ọ̀yẹ̀kú	`1212\|2222`
227	Ọ̀ṣẹ́ Ìwòrì	`1212\|2112`
228	Ọ̀ṣẹ́ Òdí	`1212\|1221`
229	Ọ̀ṣẹ́ Ọ̀bàrà	`1212\|1222`
230	Ọ̀ṣẹ́ Ọ̀kànràn	`1212\|2221`
231	Ọ̀ṣẹ́ Ìrosùn	`1212\|1122`
232	Ọ̀ṣẹ́ Òwónrín	`1212\|2211`
233	Ọ̀ṣẹ́ Ògúndá	`1212\|1112`
234	Ọ̀ṣẹ́ Ọ̀sá	`1212\|2111`
235	Ọ̀ṣẹ́ Ìrẹtẹ̀	`1212\|1121`
236	Ọ̀ṣẹ́ Òtúrá	`1212\|1211`
237	Ọ̀ṣẹ́ Òtúrúpọ̀n	`1212\|2212`
238	Ọ̀ṣẹ́ Ìká	`1212\|2122`
239	Ọ̀ṣẹ́ Méjì	`1212\|1212`
240	Ọ̀ṣẹ́ Òfún	`1212\|2121`
241	Òfún Ogbè	`2121\|1111`
242	Òfún Ọ̀yẹ̀kú	`2121\|2222`
243	Òfún Ìwòrì	`2121\|2112`
244	Òfún Òdí	`2121\|1221`
245	Òfún Ọ̀bàrà	`2121\|1222`
246	Òfún Ọ̀kànràn	`2121\|2221`
247	Òfún Ìrosùn	`2121\|1122`
248	Òfún Òwónrín	`2121\|2211`
249	Òfún Ògúndá	`2121\|1112`
250	Òfún Ọ̀sá	`2121\|2111`
251	Òfún Ìrẹtẹ̀	`2121\|1121`
252	Òfún Òtúrá	`2121\|1211`
253	Òfún Òtúrúpọ̀n	`2121\|2212`
254	Òfún Ìká	`2121\|2122`
255	Òfún Ọ̀ṣẹ́	`2121\|1212`
256	Òfún Méjì	`2121\|2121`

Where the lists take different across traditions

Three main way things take dey different matter, and dem dey add on top each other.

Inside Nigeria. The northeast/southwest divide wey dem document for up . Report dey also say the arrangement different between Ilé-Ifẹ̀ and Ọ̀yọ́ specifically, wey match Bascom regional mapping, but na only secondary source I take see am, so I mark am as something wey dem never confirm .

Names and dialect. Abimbola talk say names "no dey appear exactly the same way from one dialect to another," say person fit predict plenty of the differences from the sound and word-formation rules of the dialects, and say some Odù just get pass one name: dem "sometimes know the number sixteen as Ọ̀rangún Méjì" Òfún and Ọ̀rangún na the same thing Odù. Na so too for Òdí and Èdì. Bascom talk generally say "plenty of the paired figures and combinations get other names"

Across the Atlantic and along the coast. Wetin Bascom find be say the names survive well well: e standard "with small changes for pronunciation and spelling" among the Fọ̀n of Dahomey, the Ewe of Togo and Ghana, and inside Cuba and Brazil . The arrangement no travel well like that, though e own count show say 5 out of 6 Cuban lists and the only Brazilian list follow the main arrangement, while na only 4 out of 16 Fọ̀n lists do so .

The Cuban Lucumí forms na clearly the same names through Spanish spelling: Eyiogbe, Oyekun, Iwori, Odi, Irosun, Ojuani (Òwónrín), Obara, Okana (Ọ̀kànràn), Ogunda, Osa, Ika, Otrupon, Otura, Irete, Oshe, Ofun. Dem dey name combined signs the same way from right to left, so Cuban Ogbe Yekun and Nigerian Ogbè Ọ̀yẹ̀kú na the same figure.

For the matter of how the Nigerian and Cuban systems relate in general, dem rebuild the Lucumí tradition during slavery time through cabildos, with priest councils wey dey make structural decisions, and how people sabi Yorùbá language drop so tey dem come dey narrate the verse stories for Spanish as apatakís while Yorùbá still survive for the chanted suyeres. Na from source wey practitioners dey use I take see this one, no be from peer-reviewed academic research, so I mark am as confidence: medium .

I no find any source wey I fit cite wey arrange Cuban ranking order side-by-side with the Nigerian ones, position by position. Anybody wey need that kind comparison go need look Bascom own earlier articles on the relationship, wey dey cited for im bibliography , and check Maupoil for the Fọ̀n material .

None of these na the correct list. Bascom 86 lists include diviners wey dey active for practice wey give arrangements wey dey contradict each other, and no authority dey to judge the matter. The arrangement wey lineage dey use dey correct inside that lineage.

Confidence, wey dem state clearly

High confidence. Say e get exactly 256; say sixteen na Ojú Odù and 240 na Ọmọ Odù or Àmúlù; say the sixteen rank higher pass the 240; say dem dey name from right column before left; say the sixteen column patterns dey as dem arrange am for file 02; say the Méjì convention stand, only Èjì Ogbè be exception; say Ogbè, Ọ̀yẹ̀kú, Ìwòrì, Òdí dey for the first four positions for the two major arrangements.

Dey for debate. The arrangement of positions 5-8 and 11-14 among the principal sixteen. Whether Òfún dey for position sixteen, eight, or e dey switch. Which combination senior pass among the 240. The numbering of any individual Odù pass the first four.

Dem never establish am. Say one single authentic arrangement dey wey person fit bring out from the sources. Based on the evidence wey dem publish, nothing like that dey.

Wetin I no fit verify. Cuban Lucumí ranking position-by-position from academic source. The claim about Ilé-Ifẹ̀ versus Ọ̀yọ́ arrangement from primary source. Any Odù-by-Odù thematic gloss (the short "meanings" wey dey circulate everywhere for online) wey person fit trace go peer-reviewed source; na mostly practitioner and commercial websites dem dey see those lists, and na why dem no dey inside this file.