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verses. In the real world this amount is variable, because it does not have allthe verses and the verses are much less always the same.

Each school Ifa can have its own set of verses. There are verses known but it can be said differently by each school. Different schools may have more verses than outa.

It is considered that even in one school, in each Od that there is an early pattern. The course of history can veriar according to Babalaw, there is no obligation to be exactly the same.

The nature of the Yoruba language and structure of the verses of Odu made theirstudy an aspect well known for its difficulty. The Yoruba language is not easy. The people are too simple to build a language estrutrada well so there is a huge complex because of the way it is implemented and regionalized.

Today we find them written in many versions. This set of verses that representsthe wisdom of religion, is not complete for the Yoruba themselves, much has beenlost in the wars user function and the process of Christianization and Islamization that ravaged with unique religious culture.

But, following, remember that all communication between Orunmila (Orunmila) andwe made ??and through Babalaw using Odu. Odu is UNICAR form of communication betw

een Orunmila (Orunmila) divinity who knows our destiny and we.

But this is not a direct communication. Orunmila (Orunmila) does not embed in aBabalawo and speak what we know. He responds by sending an Odu which is materialized in Aiye through instruments Babalaw and graphic marks that represent.

The message is contained in histrios that compose the verses of Odu that came out. It is through the interpretation of those stories that can be in the form of myths or poems is coming from the meaning of an Odu. The message that an Odu brings to our life is contained in the stories that are associated with it.

The understanding of the message will be an interactive process between the consultant and the Babalawo. The Babalawo should recite the verses you know and ask

er should choose the story or stories that understands that relate to your problem. Even the inquirer should interpret the meaning of history and Babalaw use this interpretation to understand the problem and interact with the inquirer.

This is the process. There is no consultation with Ifa stories and without interpretation.In addition to this the Babalawo can know meanings of this Odu, situations thathe represents and it helps to own interaction with the inquirer. But a query cannot be reduced to it.

In Candombl consulting whelks boils down to a very poor interpretations preformatted. People who say playing for Odu merely know half a dozen meanings associatedwith each Odu, meaning that in most times repeated between Odus, turning a rich

, interactive process in a poor thing.