Professional Documents
Culture Documents
11
He Made DivinatioD for Tella~Roko,When He Was Poor
Leke Leke ko ye didu. Ogbigbo lila fo raba ribi.
Adifa fun Te/la Roko nijo ti won ni tie titon.
The eatile eaglet (Leke Leke in yoruba and Enbokun in Bin)
does not lay dark eggs.
The tiokam (ogbigbo in yoruba and Owonwon in Bni) s the
bird that flies wth large wings.
Those were the two Awos who made divination for Tella-roko, when people wrote him off as
a hard-Iuck case, and that he wasalready finished, in simple words, when he was languishing in
abject poverty. The Awos confirmed that fortune had eluded him for good unless he was able to
make sacrifice. He was required to make sacrifice with a cock, rat, fish, six bitter kolas, kolanuts,
and snails. He made the sacrifice without delay.
After thesacrifice, the Awos gave him the six bitter kolas, predicting that his prosperity would
arrive during the yam planting season. Meanwhile, he brushed his farm, felled the trees, bumt
the shrubs, c1eared the stumps and began planting his crops. He beca me rather restive and
jittery when it was time to plant yams, as he began digging the ridges for plantng seed yams.
After digging three ridges, he was on the fourth one when his hoe stuck a hole containing a pot
ostensibly buried there a long time ago. When he opened the pot, he discovered that it contained
money, beads and jewels. The excitementso overwhelmed him that instinctively, he began to
sing and rejoice with the words:
"Tella Roko, mojin showo loko, Tella Roko. "
"/ have hit a pot o( wealth in my farm".
He chanted the song for so long and so repeatedly that the neighbor with wholii he shared
the same larm boundary, overheard him. After ensuring, by Istening attentively to Tella Roko's
song of joy, that he had hit a pot of money buried in the ground of his farrn, the neighbor left at
once for the Oba's palace. When he got to the palace, he reported that his farm neighbor with
whom he had a common border, was rejoicing because he had discovered a pot of wealth buried
in the ground, he.suggested that the Oba should send policemen to go and coUect the potfrom
Tella Roko, because according to the tradition of the land, anything discovered from beneath the
ground belongs to the Oba. Accordingly, the Oba dispatched a contingent of policemen to go
and bring Tella Roko and the pot of wealth.
Incidentally, before the royal policemen arrived at his farm, Esu transfigured into a benevo-
lent passer-by, to advise him to change the motif and theme of his song beca use the Oba had
sent policemen to come for him and the pot of wealth he had avowedly disco vered in his farm.
Esu advised him to change the tune of his song and to leave for home at once. Esu asked him
for the bitter kola with which he had made sacrifice and he showed all six of them to him, tied to
his loin cloth. Esu told him to start eating them on his way home, after showing him a bitter-kola
tree with ripe fruits near his farm which he had not erstwhile discovered. Befor~ eaving him, Esu
taught him the words to sing with:
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IFISM -The Complete Worlts of Orunmila
"Woni te mi ti ton,
Te mi 00 ti; ton
Tella Roko ti ti igi orogbo loko.
Mot; ti g orogbo to ma 'un mi lowo.
Tella Roko, tem o ti ton".
"People say that I am finished,
But I am not finished beca use, .
I have discovered a free full of bitter-kola,
which w;1Ig;ve me plenfy of money. "
Thereafter, he immediately left for home chewing his bitter-kola and singing with the bitter
kola tree he had just discovered near his farm.
That was the situation in which the royal policemen met him on their way to his tarm. The
policemen were satisfied that he was not rejoicing for discovering a pot of wealth in his farm as
his neighbor spuriouSly alleged, but that the poor man was excited over the tree of bitter kola he
discovered near his farm. They told him to take them to the bitter kola tree and he did so willingly.
Thereafter, they told him to follow them to the palace to tell his story by himself to the Oba.
When he got to the palaee, the Oba asked himforthe pot ofwealth he had discovered in his
farm and he feigned total bewilderment. When he was able to calm down to make an intelligible
reply, he said that he was dumbfounded beca use he had neverbefore heard of any pot of wealth,
let alone discovered one on his farm. Asked whether he did not sing to rejoice over the discovery
ef a pet ef money in his farm, he replied that he only sang and rejoiced over his discovery of a tree
fuI! of bitter kola in his farm. To substantiate his assertion, he produced the bitter kola fruits he
plucked from the tree and cited the royal policemen as his witnesses because they saw the tree
with their Qwn eyes. He became exceedingly happy because the sale of the fruits was going to
give him plenty of money.
The royal policemen who went to his farm confirmed that before they met him on hisway
home from the farm they had overheard him singing joyfully aboutthe bitter kola tree he had
discovered in his farm. They added that he was stillchanting the bitter kola song when they met
him and he was in factchewing some of the fruits at the time. They also confirmed that totest the
veracity of his story, they made' him to take them to the tree which they actually saw on the
periphery of his tarm.
At that point the Oba invited his farm neighbor to substantiate hs story. He explaned rather
dejectedly and deflatedly that he must have misconstrued whathe overheard from Tella~Roko's
song. He apologized that he never knew that the man was singingwith the bitter kolatree and
that he thought he was singing about money; On that note, after rebuking himfor bearing false
tales, the Oba decided summarily thathe was to be exeeuted for Iyingagainst his tarm neighbor.
Subsequently, Tella.;Roko began by plucking thefruits from the bitter kola tree and preparing
them for sale. It was aftersellihg all the fruitsthat he bought another he-goat to thank Esu and
invited and feasted his two Ifa priests sumptuously for the efficacjous divination and sacrifice they
made for him. That was the point at which he went te his tarm to remove the contents of the pot
to his house. He became so wealthy that the Oba eventually conferred a high cheftaincy title on
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him. He easily became the wealthiest man in the community, without anyone knowing the secret
of his prosperity, apart from Esu and his guardian ange!.
When this Odu appears at divination, the person will be advised notto disclose his secrets
to anyone and not to be loquacious about his fortune, especially in his dealings with close friends
who can easily betray him. He should make sacrifice because prosperity is on its way to him.
The DivinatioD Made for OrunmUa When His Prosperity Came
Okete gun ori ebe, O ho ra kuye kuye.
Adifa fun Orunmila ni jo ti uwa re she she mbo.
The rabbi( climbed the ridge of a planted yam and
used its fingers to sciatch its body gently
That was the name of the Awo who made divination for Orunmila when his prosperity began
to blossom. That was when the appurtenances of prosperity left heaven on their journey to his
house. He rejoiced when they got to him and began to sing: '
"Okete gun ori o gerere,
Ni uwa idu she iba o gerere,
He was thanking the Ifa priest who predicted thatprosperity was on ts way to him. He
thanked; his Ifa with a goat, and Esu with a he-goat for piloting prosperity to his house.
When it appears at divination for aman, heshould be advised to have his own Ifa so that his
prosperity hitherto held up in heaven, might be liberated to come to him. If it appears for an
unmarried woman, she should be advised to marry aman havinghis own Ifa. If she is a married
woman, she should be advised to tell her husband to have his own Ifaso they mighfprosper.
The Divination for Orunmila ,When He Bought a Slave
Ushe ti'nshe awo, kii she ashe ku.
Iya ti onje awo, aje la'ni.
Adafa funOrunmila nijo ti onlo ra Igbirale eru.
The deprivations and sufferings of adivine priest do 'not
endhis life.
More often than not,such setbacks are a
prelude to his prosptity.
Those were the names of the Awos who made divination for Orunmila when hetravelled to
the land of Igbiras (now the Kwara State of Nigeria) to buy aslave. He was advised to make
sacrifice with a cock anda hen before travelling. He made the sacrifice and eventually bought
three si aves from the place and brought them home to serve him. They served him so well that
they made him become rich, after which he proclaimed that the Igbiras were endowed with good
heads and guardian angels, that is, that they are harbingers of good fortune and prosperity.
When it appears at divination, the persan will be advised that some servants, if he does not
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IFISM -The Complete Works of O.rwJ?lila
already have them, will come to live with him. He should treat them humanely, because their
stars would bring him good luck.
He Made Di~atiob. for Aban, theSlave of ODi~Taaji
Ibemba oku bi ojo. Odifa fun Aban, Aban loni kerun oro.
Aban ni ke run ode. Erun de, adita 'un Onitaji ni jo to
ma kpa ire lo mi re.
The big drum sounds Iike rain drops, was the name ot the Awo who made divination tor
Aban, the slave of the father of Oni- Taji who in tum, made divination for the Oba of ItajL The
traditiona/ idol worshipped by the people of Itaj was the boa constrictor or python (Ere in yoruba
and Ikpin in 8ini).
The Ifa priest advised Oni-taji to make sacrifice with one of the boa constrictors in order to
Uveto a rpe old age. The Oba made the sacrifice by killing one of the sacred boa constrtctors.
TraditionalJy, the Oba never gave any gifts to Aban after making divination and sacrifice for him
beca use he always derided him, being his own s/ave. After the Oba had used the boa constrictor
for the sacrifice, Aban decided to watch out fer subsequent developments. In the night, Aban left
the house stealthily after people had gone to sleep, and began to beat the bembe drum, through-
out the town, singing that the bembe drum was soundinglike rain-dreps because the Oba had
killed ene of the sacred boa constrictors for making sacrifice {Oni-taji ti kpa ere je}.
The announcement so infuriated the entirecitizenry of Itaji that they trooped out in a popular
uprising to demand the dethronement of Oni- Taji. When the Oba saw the sour tum of events, he
called a conference of divinrs and invited Orunmila who blamed him for undermiriing Aban for
so long. The unanimous advice of the conference was that he was to invite Aban and pacify him
by giving hirn food, dresses and money. Accordingly, the Oba invited Aban and pacified him
passionately. After giving him adequate compensation in cash and kind, he sought his opinion on
what to do to defuse the chargd political and social atmosphere in the town.
After expressing his grievances against the waythe Obahad been treating him, he advised
him to cook beans to feast all his chiefs and members ot the palace societies. After the Oba had
made the feast, Aban took the bembe drumonce moreafter midnight, and he began singing and
drumming with the words, (Oni-tajiti se ere je) the Oba has cookedbeans to eat. Aban's latest
announcement puzzled the populace so much that they began to wonder whether Aban was
changing his earlier story. That was why he explained with drumming and singing that hisfirst
announcement was "Oni-Taji se ere jen and nol "0ni-Taji kpa ere je". Incidentally, the beans and
python mean the same word "Ere" in yoruba. The chiefs apologized to Oni-taji tor daring to plot
his banishment. Thereafter, the people and Oba of Itaji lived in peace ever after;
When this Odu appears at divination, the person should be told to make sacrifice to avert
the danger of undermining anyof his dependents. He should bring his dependents e/oser to
himself, and treat him or themmore humanely in order to avoid their nuisance value.
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15
He Made Divination for Ataparapa and His Friend Ole
Ogunda bede baba/awo Ole odifa fun Ole, obufun Oluku mej re
t'anpe Ataparapa olon ole, nijo ti won t kole orun bowa s
kole aye.
He made divination for Ole, and his friend Ataparapa, the pioneer and king of robbery in
heaven, before they carne to the world .
. They went fer divination because they wanted to knew what to do to thrive as robbers on
earth. He told them to feast the policemen of heaven so that they may thrive through stealing on
earth. he also advised them to serve; their guardian angels with a goat, chain, matchete, clubs
and needles, and Esu with a hegoat, gun powder and fire flames, before leaving heaven, and
also to serve Esu with the same materials as soon as they gol to the world, so that the evening of
theirlives might be blissful. They made.all the sacrifices before leaving heaven.
They were bern of different parents on earth but were raised in the same locality. They were
so successful as robbers that others began to emulate them. They were never apprehended
during all their expeditions. They also developedsuch diabolical powers that rather than getting
caught after any robbery, one would transfigure nto a cat and the other nto a rat, and whenever
they found themselves in tight situations, the cat would grip the rat and both would escape. They
became outrageously prosperous through steaUng and people in their community began to won-
derwhetherthere was any vrtuein living honestly andrighteously. Their success was so remark-
able that they did not have any cause to go for divination, let alone make any sacrifices which
was contrary to the advice given to them in heaven ..
They lived through middle age to the beginning of old age. That was the point at which Esu
got up to ask his triend Ighoroko whether the two. notorious robbers made any sacrifice. When
19horoko replied that they failed to make sacrifice, Esu set out on theirtrail. One night, Ataparapa
slept and died in hissleep. The members of his household discovered his death in the moming
and immediately began to make arrangements for his burial.
As soon as he died on earth however, he appeared before his guardian angel in heaven,
who directed him to a roofles5 and dilapidated building, as his heavenly house. Atthis point, it is
necessary to explain that any asset one acquires honestly on earth is replicated in heaven, whilst
assets stolen or unscrupulously acquired from their bonatde owners on earth, retum to enrich
the rjghtful owners in heaven. When Ataparapa discovered that hls heavenly house was empty
and uninhabitable, he asked his guardian angel, the reason for its desolate condition. He got the
depressing reply that, the condition of the house was a reflection of his genuinely acquired pos-
sessions on earth because the fradulently acquired belongings had retumed to their bonafide
owners in heaven. It had no roof, no furniture and no household equipment .and utensils, be-
cause he stole them ter his house on earth. His greatest puzzle was when he dlscovered that two
of his children who had previously died before him were living as homeless layabouts in
heaven because of the uninhabitable condition of his house.
When he carne to realize that depriving other people of their possessions to enrich one's
self on earth, served no useful purpose in heaven, he appealed to hs guardian angel to allow him
to retum momentarily to earth to warn members of his family of the consequences of stealing.
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IFISM -The Complete Works of Orunmila
\-
His request was granted, but Esu stopped him to demand a he-goat, but since he had nothing to
ofter, he promised to abide by Esu's raquest upon his return from earth. The members of his
family stopped weeping and mourning, when his heartbeat resumed and he regained
'conciousness. As soon as he opened his eyas, he directed that all his wives and children should
be assemb/edfor a special meeting.
When they were all gathered, he wamed them not to utilize money and materials in his
house for his burial. He advised them jf possible to borrow money to fund his funeral because
that was the only way he could derive any benefit from them in heaven. He narrated the horror of
his brief experience in heaven and strongly advised his people to refrain from stealing. As his
family was getting acquainted with the realities of his resurrection, he lapsed once more into a
coma andeventually died. His burialwas subsequently financed with honest money and all the
materials used, went to provide a new start for him in heaven.
The experience of his bosom friend was slightly different. When he was told about the
resurrectionadvice of his friend, he dismissed it as a paranoid mannerism. He reiterated his
characteristic philosophy that whether the money or property be/onged to devil, divinity, death 1 or
any mortal, he was free to steal it to Uvea fuUIife here on earth, beca use he could not be bothered
with the tlereafter, beeausehe would eross that bridge when he got there. Little did he realise
that his own nemesis was in the offing, .
Three months afterthe death of his friend, Ole was taken ilI witha fever. Two days later, the
fever beca me so high that he had a stroke which not only paralysed one half of his body but
rendered him speechless. He remained in that helpless condition for the better part of six months.
The period of his iUness however enabled his children to firm up adequate arrangement for his
inevitable death and burial. In addition to preparing a lavishly equipped vault for his remains, a
brass coffin was provided for his interment. Cannons and gun-powder were stored in the cellar of
his palatial house for use during the funeral ceremonies.
Finding himself living Iike a vegetable for so long became an unbearable suffering for him.
Since he was toa helpless to physically take his life, he decided to fast to death. Six days after he
stopped eating and drinking, he eventually died. His death was a great relief to his family and
soon aftelWards, the exigency arrangement for his burial was set in motion. After giving his
corpse a cJean bath, he was dressed up gorgeously and laid in state. During the day, friends
relations and sympathisers fiJed in to pay their last respeets. In the evening, it was time for a
family ritual which was to be followed by can non salutes to the memory of the dead. By tradition
theritualmarks the commencement of the funeral ceremonies and it is exclusive to the members
.ofthe deceased's family.
As arrangements were being made to load the cannons with explosives, one of the children
went to the cellar with a naked lantem to removesome kegs of gury-powder. Al! of a sudden,
there .was a massive explosion from the cellar followed by secondary explosions of the entire
arsenal of gun powder and explosives which in amatter of minutes set the whole house in total
conflagration. AUthe members of Ole's fami/y, his corpse, andthe entire building was bumt to
ashes. The spectators who were watching the events outside the house were the only people
who escaped unscathed.
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17
Some of the spectators remarked that the notorious Ole had an ignoble end to his Iife.
Otl1ers concluded that retribution had caught up with the bandit at the end of his life. The general
consensus was that indeed retribution has settled scores with Ole in the evening of nis Iife. That
was how the adage began that "Retribution awaits a thief (ole) at the evening of his Iife."
When this Odu therefore appears at Ugbodu, the person will be advised to refrain from aU
fraudulent and evil practices in order to have a blissful end to his life. When it appears at divina-
tion, the Ifa priest will immediately snap out his third finger with his thumb, to say "Ale kpa osika
lojo kon" or (ota hen khe ole in Sini) that s, "retribution will one day catch up with the evil doer,"
lhe divinee should be advised to make sacrifice to avert the danger of an imminent robbery .