Chapter 1 EJI OGBE A 4 ii i i |Chapter 1 Eji Ogbe Alias: Eji Onile, Ogbe Méji A.1. fa says that for the person for whom this Od is revealed during “Ikesedéyé or iteléda to succeed in life, there is the need to, among other things serve his/her Ori with a big live catfish. Ifa says that if this is done, he/she shall not lack any of the good things of life. He/she shall succeed where others had failed. A stanza in Efi Ogbé in supportof this assertion has this to say: Ojums m6, mor'tre-rire Kotokuta ljeni mo riwa-riwa Dia fun Akapo WonnikofejaArd bol Kotoofojd kanire Translation When the day dawned, | saw /re in abundance Very early four days ago, my destiny manifested This was the Ifa cast for the Akapo Whowas advised to serve his Orfwith a catfish Before setting his eyes on all the /re oflife Ak4po was an Ifa devotee. He followed the dos and don'ts of Ifa in all the things he was doing. He studied Ifa extensively and was very good init. One day, his Baba if4 asked him to prepare for his freedom. The ceremony was very solemn buteventful. Shortly after this, he went for 2Uk ex cpb0 Ifa consuttation in order to determine his success chances in life. The Awo advised Aképo to use a big live catfish to serve his Ori so that he would have peace 9f mind and comfort in his life. He was assured that he would really succeed in life, but doing this would also enhance his success chances. He complied. Soon after this, Aképo dreamt of success, he was having the feelings that he would surely succeed in life. Four days after having this dream, he received some clients who paid him a huge amount of money with the promise that many more money was coming where that came from. Before long, he became very wealthy. With wealth, he was able to secure a good spouse of his dream. The wife gave birth to many children for him, including sets of twins. He also had several aides who assisted him in his day-to-day activities. He built several mansions and had many horses in his stable. He was indeed very comfortable as the Babaléwo had predicted. He was full of joy and gratitude to Ol6dumare. Ojdm¢ m6, mo rire-r'ire Kutokato ijéni mo riwa-riwa Dia fin Akapo WonnikofejaAre bo'rt Kotédfojukanire AkdpofejaAro bo'rt Akapo fojd kan're Ori'reajée Ori'reaya Ori'regmo . Ori're gbogbo - Ori'reaikd, badle gro Njé aro, ara wa rd wa nd o, argo Ojdm¢ mg, mo ri're tre Ard,ara wa ro wa na0,ar9 0 Katakata Yeni mo ri'wa ri'wa Arg, arawa rd wa nao, ard 0 Translation When the dawned | saw /rein abundance 3Ha Dida An invitation 0 fe Consuttation Very early, four days ago my good destiny manifested This was the Ifa cast for Akapd Whowas advised to serve his Oriwitha live catfish Akapé has now offered Ard fish to his Ori And he sethis eyes on all ire of life He got the /re of wealth And that of a good spouse And that of good children And that of good houses And that of long life, the king ofall ire Now Aro, we are quite comfortable, Ard The day dawned and | saw /re in abundance Arowe are quite comfortablé Arg, the catfish Very early four days ago, good destiny manifested Ard, we are quite comfortablé Arg, the catfish Ifa says that the person for whom this Oda is revealed shall be very comfortable jn life. All what he/she need to do is to follow the instruction of Ifa atall times. lf4 says that it foresees all round /RE for the person for whom Eji-Ogbe is revealed. If says that it shall replace Death with Wealth, Sadness with Joy, Grief with Celebration, Loss with Longevity and Want with Surplus. Ifa says that he/she shall live and die ahappy person. - In this Odo, Ifa says that Death shall be converted to Financial Well-being; Affliction to Spouse; Contention to Child-bearing opportunities; and Loss to Longevity. If says that there is the need for this person to offer ebo known as "ARUKORE or ARUKAPONJA'. Sacrifice materials include, two pigeons, two cocks, two rats, two fish, four kolanuts, four bitter kola, four alligator peppers, and money. On all these, !fa sayS Ot99-ta9-t69 Orgg-r99-196Uh ey cpb0 Otedte [a4 ko'lé Otegtes lad gbe’ndu re Ogbon ta aa fii ko"lé Ko te ey! taaa fit gbé'nd ure Did fun Ordnmila Nijg ti Ajogun mérin ka won mo'lé I'Otu Ife Ti Baba lé won, lé won Tiwondlo Translation 106-499-109 Org¢-r99-r49 Separately do we erect ourhomes Separately do we live inthe homes The wisdom with which we erect our homes Is notas much as that with which we live in those homes These were the declarations of Ifa to Oranmila When four Ajogun invaded the city of Ilé-Ifa And he evacuated them without success They simply refused to go The inhabitants of Ilé-lfé were overwhelmed with the problems being caused by Ajogun. These Ajogun were /ké (Death), Aran (Affliction), &j6 (Contention), and Ofd (Loss). When all their efforts to chase these Ajogun away failed, they approached Orunmila for assistance. Orinmila went to work. He tried all he knew to no avail. Out of frustration, Oranmila decided to leave {Ié-ifé and never to return there again. On his way out of Ilé-Ifé, he met some of his former students. They were Amosu and Amore. They inquired from him what was wrong. Ordnmila explained to them about his inability to chase away the four Ajogun causing problems for the inhabitants of Ilé-If@. Both Amos and Am@r@ persuaded Ordnmila not to give up. They prevailed on him to let them go for Ifa consultation. He agreed; and together, they went to the groups of Awo mentioned above for Ifa 5ita Dida: An invtation oe Consuteon consultation. These Awo were also Qrdnmila's ex-students. They consulted Ife and Eji-Ogbe was revealed. The group of Awo assured Ordnmila that the four Ajogun would be chased away, and in their places would be the /RE of Ajé (Wealth), Aya (Spouse), Omg (Children) and Ogbo (Longevity). Orinmila was advised to offer ebg as stated above. He complied. After this, he was asked to take four bitter kolas and four alligator pepper to the crossroad where four roads met. He complied. After the sacrifice, Orunmita took the bitter kolas and alligator peppers to the roadsides with four paths together with Amésu and Amoré. When they reached the four crossroads, they met /ko (Death). Amésv andAméré advised Ordnmila to throw one bitter kola and one alligator pepper at Death. He did. Immediately these seeds hit Death, he began to run away. Amos0 and Amore asked Oruinmila to follow him. The three of them did. Before long, Death felldown. When they reached where he fell, instead of Death, they met a lot of money. Ordnmila was surprised. Amésu and Amore however told Ordnmila that Death is the owner of Wealth. They said that anyone looking for money without any other consideration whatsoever is a sure candidate for death, untimely death, for that matter. ‘ They returned to the crossroad with four parts and they met Aran (Affliction). Orunmila threw the two seeds at him. He began to run away. They followed him. Before long, Affliction fell down. When they reached where he fell, they met Spouse. Amésd and Am9ré told Ordnmila that Spouse is the owner of Affliction. They said that if any man has no control in his desire for, and enjoyment of, women, heisa sure candidate for Affliction. On the other hand, if a woman has no control in her desire for and enjoyment of men, she is a sure candidate for Affliction. They returned to the crossroads and they met Ej¢ (Contention). They threw the two seeds at him. He ran. They followed. Ej¢ fell. When they reached the spot where he fell, they met children. Amos0 and 6Il evocte Améré explained to Ordnmiila that contention is the owner of children. They said that the moment a person is matured, the person will be looking for an appropriate spouse. He or she will ‘talk’. The talking is in itself a form of contention. If it has been taking too long to secure a spouse of his/her choice, the ‘Contention’ will become more consistent. After getting his/her choice, then there will be ‘contention’ on pregnancy and child-birth. if the wife did not conceive in time, the ‘contention’ will be more than ever before. The ‘contention’ will leave the couple’s home and move to other people's homes such as the homes of experts, advisers, relatives and soon. When the woman eventually succeeded in becoming pregnant, there will be more ‘contention’. When the woman has finally delivered of a baby, the ‘contention’ is increased in folds. Talking to the baby and teaching the baby how to talk and behave are serious talking business. To go to schod! to complete the schooling, to travel and to celebrate the child's achievements entail ‘contention’. Not to have a child does not preclude anyone from engaging in this ‘contention’. They returned to the crossroads and met Of (Loss). Oranmila threw the remaining two seeds at him and he took to his heels. They followed him. Loss fell down. When they arrived at the spot where loss fell, they saw Longevity. Amos and Am¢ré told Oranmila that Loss is the owner of Longevity. They said that if a person is too old he/she shall be experiencing terrible losses - loss of memory, loss of dear ones, loss of energy, loss of vitality and so on. Those who are supposed to bury him/her would be the ones whom he/she would point to their tombs to others. Ordnmila returned to Ilé-If@ a happy man. He was glad that he had been able to accomplish his mission. That was how Oranmila was able to chase away the Ajogun of Ikd, Arun, Ej¢ and Ofé and replaced them with the Ire of Ajé, Aya, Omg and Ogbs respectively. Otgo-too-tad{fa Dida: An ivtaion to ta Consultation Ord¢-r99-166 Otoote lad ko'lé Otodteg laa gbe'nd ure Qgbonta aa flikg'lé Ko to eyi tqaa fii gbé'nuu re Diafan Oranmila Nijg ti Ajogun mgrin ka won mo'lé rOtu Ife Ti Baba lé won, lé won Tiwendlo Ebo ni wonni ko waa se Ogb'¢bo, 6 ru'bo Ewa ba nini wows ire gbogbo Translation Ot66-t99-160 0169-199-769 Separately do we erectour homes Separately do we livein the homes The wisdom with which we erect our homes Is notas muchas that with which we live in those homes These were the declaratjons of If to Ordnmilla When four Ajogun invaded the city of lé-If¢ Andhe evacuated them without success They simply refused to go He was advised to offer ebo He complied Before long, not too far Join us in the midst of abundant success Ifa says that it shall able to replace Death with Wealth, Affliction with Spouse, Contention with Children and Loss with Longevity. Ifa however cautions this person to be moderate in his/her pursuit of wealth, sexual pleassure, and all opportunities in his/her life so as to avoid harming himself/herself in the process. 3. Ifa saysthat it foresees all Ire for the person for whom this Oduvis 8Il exooe0 revealed. Ifa says that he/she is presently experiencing some hardships which could be making him/her to contemplate harming himself/herself or inflicting other social, physical or mental pain on himself/herself. Because of the way he/she has been behaving recently, he/she has given other people cause to write him/her off and conclude that nothing good can ever come from him/her again. Ifa says that he/she must have a change of attitude and must never lose hope. Itis not too late for him/her to succeed in lifé he/she will definitely succeed in his/her lifetime. There is need to offer ebg with two white pigeons, two cocks, two hens, two guinea-fowls and money. He/she also needs to feed Ifa with four rats, four fish, palm-oil, gin and money. On these, Ifa says. Ebitijafayalu'le Dia fun Yéyé Alé-ti-l¢ To feyintl m'6ju ekdn sanrahun ire gbogbo Ebo niw6n nike waa se Translation The dead fall trap fell and hit its chest on the ground This was the declaration of Ifa to Yeyé-Alé-fl-lé When she was weeping in lamentation of her inability to succeed in life She was advised to offer eb Yéyé-Alé-ti-l6, (the night of my success has not yet fallen), was a failure in all aspects of life. She had no money, she had no husband, she had no child, she had no home, and she had bad health. In fact, nothing seemed to work for her. To compound the problem, she had been losing confidence in herself and her ability to succeed in life. As a result of the way Yéyé-Alé-ti-lé was carrying herself, she became a nuisance to all her neighbours. Also, because of her pessimism, those around her were equally infected and she was completely 9tt Dida nit fo fa Gonsutaion written off. One day, she went to the Babalawo mentioned above just for the fun of it. The Babalawo however diagnosed her problems correctly and went further to assure her that she would succeed in her life and that the night of her success had not yet fallen. She was equally advised jo have a change of attitude and a change of perception of herself. She managed to do all and she became hopeful that she could still make itn life after-all. There is hope, there is future. . Soon after this, her wealth improved, she started plaiting hair for others. She was able to make some money. She started a small business of her own. While going on her business, she met a man she loved. Before long, they got married. A year after, she gave birth to her first baby. But surprisingly, the birth was a set of twins, She was very happy and she lived happily for the rest of her life. There is hope for the client for whom this Odd is revealed. He/she still has future. He/she shall still reach the very peak or his/her goals in life. Ebttija Payalu'le Dia fun Yéeye Alé-ti-l¢ To feyinti m'oju ekun sonrahun ire gbogbo Ebo ni won niko waa se Ogb¢'bo, 6 ru'bo Ko pé, kd jinna Ire gbogbo wa ya dé tuturu Njé alg ajé kti lg Awo Eyinwa Kénimar'Eddpino Eyinwa Algé aya kiilé Awo Eyinwa Kénimar’Edu pine Eyinwa Alé ire gbogbo kiil¢ Awo 10It er o9b0 Byinwa Translation The deadfall trap fell and hit its chest on the ground This was the declaration of If4 to Yayé-Alé-tile When she was weeping in lamentation of her! inability tosucceed in life She was advised to offer ebo She complied Before long, not too far Allire came trooping in The night of wealth has notyet fallen foranAwo There is hope, there is future Letnoonelose hopeon Eda There is hope, there is future The night of all ire has notyet fallen for anAwo There is hope, thereis future Letno one lose hope on Eda There is hope, there is future \fa says that this person shall be blessed with the Ire of wealth, spouse, children, befitting home and means of transportation, He/she must never leave the path of Ifa at any time whatever. 4, Ifa says that this person needs to offer ¢b9 because of the four Ire that are looking for him/her. However, he/she shall be able to secure three of the four Ire if the necessary ebo is offered. No matter what was done, only three of the four Ire shall be his/hers. The four Ire being mentioned by Ifa are wealth, Jewelries, spouse and Enini. Ifa Says that he/she shall be able to Get the first three Ire but will miss Enini, the fourth Ire, Ifa says also that he/she needs to be listening to the advice of a woman very close to him/her. The woman in question may be his/her mother, wife, blood relation or friend. The advice the woman is offering to him/her will eventually be invaluable to cnite Dida: Ap ipvtation to fa Consutetin him/her. * There is also the need for this person to offer eb with two pigeons, two hens and money. He/she needs to feed Ifa with four rats and four fish. And more importantly, he/she needs to feed Esa Odara with one Emo, Brown rat, and 160 cowries. These cowries will be strung together and woven round the rat and stuck upright in front of Esu Odara. He/she also needs to take his/her bath four times on the day that this Odz is releaved. He/she will also change dresses four times after bath on that day. This person must also avoid going out of his/her house for one full week, Ifa says that the three Ire being referred to by Ifa will come to him/her within one week. If everything is not gotten on the specified days, at least the foundation of the three Ire shall be laid within the period. In this wise, it is not advisable for him/her to go out in order that the spirits responsible for ushering in those Ire shall meet him/her at home when they come visiting. Onthese, Eji Ogbe says: Ind 16}66)6 Indteti Okun 196 pa lol6gl6 O6rdn-Gn ranran-anrin Ofefi Qlosalo 86 wd esata gbiko, gbaja Ogbeyin dkunlgo Dis fin Ajé Ome 9 wonléde Tbini Aba finOkin Qmo 9 wonlédelrada Dif fin Omidan Til fom won lédeTkopa NYj6 6 w6n fil r8é w9 silé Orénmila bara a mi Agbonnirégin 12Il exoote Ebdni w6n ni ki won wad se Translation The fire burns and burns And goes to the Ocean bank to rest The sun shines and shines And goes to the River Bank to set The breeze sweeps the plain and forest. And goes to the back of the ocean to recess These were Ifa's declarations to Ajé, Wealth Their offspring in Ibint And to Okun, beads Their offspring inIrada And to Omidan, the beautiful Damsel Their offspring inIkopa When they were going to reside in the home of Oranmila, my father Agbonniregan They were advised to offer Ebo Ajé, wealth; Okun, expensive bead; and Omidan, a beautiful damsel grouped together and they were all willing to go to Oronmila's home to stay permanently throughout their lives. The three of them learnt that Qrdnmila had the patience, maturity, mental and emotional capability to take care of them and make them comfortable. They therefore went to the Awo mentioned above for Ifa consultation. In the home of the Awo, they were assured that they had made the best choice ever. They were told that they would enjoy their lives and they would live in comfort and happiness throughout. They were also advised to offer eb with two pigeons, two hens and money. They complied. Shortly after, they set out on their journey to Orunmilla's house, Boobada'fatan Kio da'fa gwd kan de mi 13‘Ma ide: An inaton to te Consuttion Dia fun Enini Tii somo Ajaniwarun Nijg ti tig ree wo silée Orunmila, bara ami Agbonniregun Ebo niwgn niko wa se Translation After casting your own Ifa Help me cast mine before I return This was Ifa's declaration to Enini, the Dew The offspring of Ajaniwarun When going to reside in the home of Oranmila My father Agbonniregun He was advised to offer ebo Enini, the Dew, on his own also sent somebody to go to the home of the Awo mentioned above to help him find out if it will be advantageous for him to go and take his permanent residence in the home of Oranmila. He was assured that it would be fruitful to him. He was advised to offer ebo with two pigeons, two hens, his sash and money. He simply ignored the advice of the Awo, He went and joined Ajé, Okun, and Omidan on their way to Ordnmila's home. Natkan ribiti ti nt'ojd Olgrun-un ba wa Did fen Orunmila Tiire mérin 6 fori ko titit! fun Ebo niwon nikowaase Translation ‘Something big and heavy that is coming from the sky This was Ifa's declaration to Orunmila Whom four Ire will be waiting endlessly for He was advised to offer ebo Business was down for Oranmila. He had no money at that particular point in time. To eat became a serious problem for him. Consequently, 14| eropbe he went to the Awo mentioned above for Ifa consultation. He wanted to know what he needed to do for fortune and progress to smile at him. The Awo assured him that he would succeed in life. He was told that, as at that period, four Ire had been looking for him. He was told that he should not go out of his home for seven days so that these Ire would meet him at home whenever they came calling. The Awo assured him that the Ire would come within the seven days specified for him. Ordnmila was however warned that if these Ire did not meet him home, they would not stay. He was also instructed to take his bath four times that day and put on his very best attires. After this, Oranmila was advised to offer ebg with two pigeons, two hens and money. He was also told to feed Esu Odara with one brown rat and 160 cowries. He was told to bind the cowries together with a string, tie it round the brown rat and give it to Esu. The Awo added that Esu Odara would direct the four Ire to his home and that failure to feed Esu might make Esu to refuse to assist him in his effort to secure these Ire. Orunmila offered the ebo but failed to feed Esu Odara. Oranmila went back ‘home and was ready to stay at home for seven days as advised. Esa Odara could not see what Oranmila was supposed to give him. He (Esa) went to Orunmila's house to demand forit. Orunmila did not give it to him. Osunfunnleye, Oranmila’s wife, however advised her husband to give Esu the rat and the 160 cowries. Orunnmiila did not heed the advice. The second day, the four Ire who had been asking everyone they met to direct them to Orunmila's home eventually came across those who knew the house. They were well directed. A few blocks to Oranmilla's house, they met Esd Qdara. They asked Esu Qdara if he knew the shortest route to Ordnmila's house. Esv responded that he was living in the next house to Orunmila. He said that Orunmila had just told him (Es) a few moments ago that he (Orunmila) was going to the farm and would return the next day. These Ire said that they would go 15{fa Dida: An invitation toe Consttation and stay somewhere and go to meet Ordnmila the following day as they could not go to his home in his absence. That was how Ordnmila missed the four Ire the second day that he offered the ebo. On the third day, Esa Odara went to Orunnnilla to ask for his brown rat and 160 cowries, He was not given. Qsunfanni¢y9 also pleaded with her husband to give Esu his1b9 to no avail, The four Ire slept under the shade of a big tree in the outskirts of the town. They woke up very early in the morning, tidied themselves up in preparation for their encounter with Oronmila. When they estimated that Orunmila ought to have been back from the farm at that period, they set out. On their way, they met Esa QOdara. This time around, he had taken up another identity. He told them that he was Oranmila's student and that Oranmila had gone to the house of one of his clients and would not be back for three days. The four Ire decided to wait at the outskirt of the town for Orunmila to return, On the sixth day, Es Odara went to Oranmila's house to ask for his rat and 160 cowries. Again, he was not given. Osunfunnieyo insisted that Ordnmila must do it unfailingly, or else she would Pack out of his house. Unfortunately, Esa Odara had left Oranmila's house when Orunmila himself decided to give Esu Odara the Ibo. In the middle of the sixth day, Es Odara went to the town. And again he changed is identity. He used ashes to rub every part of his body and was weeping. When asked why he was weeping, he said that Oronmila had a terrible accident and died that Morning. All of the four Tre began to weep. The weeping of Est was more profound than that of the others. At a stage, Esu began to shed blood instead of tears. The five of them wept until late in the evening. Esu left when it was very dark and promised to come and meet the four Ire in the morning and inform them about how the burial ceremony went. They asked him to come and that after his briefing, they would like to return to their respective locations. 16i II ex opbe When the sun was overhead that day, Enini, one of the four Ire, went out and committed suicide with the sach which he failed to offer as bo material. That was how it remained only Aje, Okun and Omidan. Very early the following day, the seventh day, Oranmilla offered to Esa Qdara the rat and 160 cowries as expected. He added a bottle of gin for Esu dara to consume. Immediately the Ibq was offered, Esu Qdara returned to the three remaining Ire at outskirt of the town. And again, he changed his appearance. He met the three of them mourning the demise of both Orunmila and Enini. He greeted them and asked them why they were weeping. They responded that they had come to stay with Qrunmila only for them to learn that Oranmila had died. As if that was not bad enough, one of them also committed suicide. Esu Odara then told them that the person who informed them that Orunmilla had died had misinformed them. He assured them that he was just coming from Oranmila's house and that Oranmila was hail and hearty. He showed them the bottle of alcohol that he had just been given by Qranmila and shared the content with them. He later urged them to follow him to Oranmila's house as Oranmila had been expecting them in the last seven days. They all trooped to Orunmila's house. It was joy that had no bound for them when they met. The three Ire lived in Ordnmilla's house forever and ever. Ina jojodjo Ind ret okunl9q pa Igigglg Oorun-unranran-anran Or'eti Olgsa lo ree wo Efuufu gba'ko, gba ‘ju Ogbeyinokunigo Dia fun Aje Qmo 9 won lode Ibini 17‘fe Dide: An invitetion 0 fe Consuitatian Abu fun Okan Qmo 9 wonlodeIrada Dia fun Omidan TH somg won Igde Ikopa Nij¢ ti won nig ree wo silé Qrunmila bara mi Agbonniregun Ebq ni won ni kiwgn waa se Bo oba da'fa tan Ki oda'faqow¢g kan demi Dia fun Enini Tii somo Ajaniwarun Nijg ti milo réé wo silé Orunmila, bara a mi Agbonnirégun Ebo ni won ni ko wa se Nnkan Mbiti ti ntoju Olorun-un bowa Dia fun Orunmila Tlire mérin o fori ko titiiti fun Ebo ni wan ni ko wad se Ogb'¢ebo, ori'bo Ko péo, Qnaojin Ewa ba ni ba'yo e waa wo'reo Translation The fire burns and burns And goes to the Ocean bank to rest The sun shines and shines And goes to the Lagoon Bank to set The breeze sweeps the plain and forest And goes to the back of the ocean to recess These were Ifa's declarations to Ajé, Wealth Their offspring in Ibiri And to Okun, beads Their offspring in Trada And to Omidan, the beautiful Damsel Their offspring inTkopa When they were going to reside in the home of Orunmila, my 18Ie c0b0 father Agbonnirégan They were advised to offer Ebo After casting your own Ifa Help me cast mine before I return This was Ifa's declaration to Enini, the Dew The offspring of Ajantwarun When going to reside in the home of Qranmila My father Agbonniregan He was advised to offer ebo Something big and heavy that is coming from the sky This was Ifd's declaration to Qrunmila Whom four Ire will be waiting endlessly for He was advised to offer ebo He complied Not too long Come and join us in the midst of joy and behold all Ire Ifa says that the person for whom this Odu is revealed shall be blessed with three major Ire within the next seven days. This Ire shall make this person happy for rest of his/her life. 5. Ifa says that the person for whom this Odo is revealed has been blessed with a good spouse. The relationship shall be blessed with happiness, progress, children and security. To make this happen,there is the need for this person to offer ebo with one hen, one pigeon, four fish, four rats and money. He/she is also tofeed Ifa with four rats, four fish, palm-oil and money. On this, Ifa says: Mimo oju Olorun ko kan gbtgbs Ewa Osupa ko kant'iiwe ‘Isanra Ose ko kan ti ortje Dia fun Qrunmila Tfa nig réé gbé Orilewa ni'yawo Eb ni wonni ko waa se 19{a Did: An invitation tte Consultation Translation The cleanliness of the Sky is not as a result of constant sweeping The beauty of the moon is not as a result of regular bathing The plumpness of the Osé tree is not as a result of frequent or excessive food consumption These were the declarations of Ifa to Qranmila When going to have the hand of Oritewa in marriage He was advised to offer ebo ~Ordnmila was in love with Orilewa. The love was reciprocated by Orunmila intended to cement this relationship with marriage. Consequently, he went to the Awo mentioned above for Ifa consultation. Would this relationship be fruitful? Would there be peace and harmony? Would he not regret ever entering into the relationship? Would they be blessed with children? Would they be prosperous? Would they both live long and happily? The Awo put the fears of Orunmila at rest and told him that while he had come to consult Ifa on the possible outcome of their relationship, Orilewa, his proposed wife, had equally gone elsewhere for Ifa consultation; and she too had also been assured that all would be well in their relationship. They would be happy. The relationship would be fruitful. They would have peace and harmony, They would never regret entering into the relationship. They would be blessed with beautiful and useful children. They would be prosperous. They would both live long and their love for each other would never wane. Oranmila was advised to offer ebo as stated above. He complied. Soon after this, they got married. They lived in peace and harmony. They were both proud of each other. They were equally blessed with children and they never lacked happiness throughout. 20If e096 Mima oju Qlotun ko kan gbigba Ewa Osupa ko kan t'lwe sanra Ose ko kan tionje Dia fun Oranmila Ifa ng ree gbeé Orilewa nt'yawo Ebo ni won ni ko waa se Ogb'éb9, dru’bo Rig e sare wa, ¢ waa wo oma Ortlewa werere Orunmila Io gbe Orttewa ni'yawo Esare wa, e waa wo omo Orilewa werere Translation The cleanliness of the Sky is not as a result of constant ‘sweeping The beauty of the moon is not as a result of regular bathing, The plumpness of the Osé tree is not as a result of frequent or excessive eating These were the declarations of Ifa to Oranmila When going to have the hand of Orllewa in marriage He was advised to offer ebo He complied Come and see the beautiful children of Orllewa Oranmilla himself is he who had taken Orlewa as his wife Behold the beautiful children of Orllewa. Ifa says that the relationship shall be blessed with happiness and beautiful children whom the couple would be proud of. 6. Ifa says that it forsees the Ire of wealth and prosperity for whom Ejl- Ogbe is revealed during Ifa consultation or during Itertfa, Tfa initiation. Ifa says that he/she has brought his/her wealth from heaven. Ifa says that he/she has the tendency togivebirthtoaset —_ of twins or thatthere isa set of twins in his/her family. In one word, he/she is closely affiliated to the Twins Deity. In the same stanza, Ifa says that the person for whom this Odu is revealed will have good luck throughout 21fa Did: An invitation to a Consultation his/her life and people will be showering him/her with gifts and other presents. Ifa also says that he/she will overcome problems and enemies no matter how many they may be. Ifa says that he/she will also have peace of mind and happiness in his/her life and that he/she will be in full control of his/her life and the lives of those around him/her. In the same stanza, Ifa says that he/she is an Elégbé and that his/her heavenly double will be showering him/her with all the good things of life that will bring him/her successes and achievements. Ifa says also that he/she will be comfortable under any condition; no matter how tough the situation may be. He/she will also win the admiration of others with the way he/she carries himself/herself under tough and difficult situations, Ifa equally says that five children or five young ones, either biological or adopted children, will have great influence on his/her life. Ifa however advises that he/she needs to offer ¢bg for the children so as to prevent them from dying young or during his/her lifetime. On all these, Ifa says: Ifa lo dient Molodieni Eleeni Dia fun 'Lameéni Omgat'orun la, gbé'gba Aje ka'ri wa'yée Transtation Tfa says “itis now one” Ichorus that “itis naw one” Eleeent He was the Awo who cast Ifa for ‘Lament He who carried the calabash or wealth and success on his head from heaven toearth ‘Lameri was coming from Orun, Heaven to Ayé, Earth. He went to Eleeni, a Babalawo in Qrun to cast Ifa in order to determine how this 22I evogbe journey on earth would be. 'Lameérii was assured that he would be very successful on earth. He was advised to offer the eb, sacrifice, with two pigeons, honey, bean fritters and money. He was also advised to feed Aje, the Deity of Wealth, with one pigeon and honey. He complied. He was therefore given the calabash of wealth and achievement from Qrun to bring to Ayé. He did. While on earth, he became so successful that his wealth had no comparison. He was always ranked among kings. Ifa lo dieji Molo dieji Ejeefi Dia fuin Sié-Ejide To feyin ti m'ojd ekun surahunt'omo Translation Ifa says “itis now two” I chorus that “it is now two” Ejeeji He was the Awo who cast Ifa for Sie-Ejide Who reclined and was weeping in lamentation of her inability to beara child. Si@-Ejide had been married for 16 years without a child. She went to Ejeeji, a Babalawo, who cast Ifa for her and advised her to offer ebo with two rats, two fish and money. She was assured that she would have multiple births. She was also asked to feed the Twins Deity. She complied. During the time of offering that ebg, she was in her menstrual period. She missed her next period and became pregnant. She gave birth to a set of twins. Ifa lo di eta Mo lodi eta Tkorita méta abidi yakata-yakata 23{ta Did: An invitation to fa Consultation Dia fun Tamilore Tii se omokunrinita Translation Tfa says “it is now three” Ichorus that “itis now three” The three crossroads with broad base He was the Awo who cast Ifa for Tamilore (Present me with gifts) The son of Ita, the main street Tamilore went for Ifa consultation in the home of Ikorita Méeta-Abidi- Yakata-Yakata, a Babalawo, to find out about his chance of success in life. The Awo told him to work hard, study and be proficient in a profession, and go out into the streets to display his talent. He was also advised to offer ebo with two white pigeons, two guinea-fowls and Money. He complied. He studied music. He began to play Ifa music about. Everybody who met him along the street used to shower him with presents and other gifts. Before long, he became a very wealthy man. Ifa lodierin Molodierin Erin ni won arin fo'na ott Erin sése ni agbara nrin ko odo l'ona Dia fun Elérinmagba Omgatakoleleele ségun Translation Tfa says “it is now four” T chorus that it now four It is with laughter people collect fire for liquor distitlation With smiles, the flood joins the river They were the Awo who cast Ifa for Elérin-magba, the king of Erin-Ile He who knots leaves, shrubs and grasses to overcome adversary 2441 er ogoe Elerin-magba, the king of Erin-Ilé was being threatened with attacks and problems ranging from internal strive, conspiracy to external warfare. Tired of all these developments, he summoned the Awo mentioned above for Ifa consultation in order to find lasting solution to his various problems. The Awo assured Elérin-magba that he would overcome all his problems. He was advised to offer ebo with two goats and money. He was advised to feed Esu Odara with one cock. He complied. After that, they made some preparations for him with which he used to knot the leaves, shrubs and grasses around his palace and the whole town. After these have been done, all the internal strives were overcome while external aggressions became ineffective, That was how Elérin-magba overcame all his problems and all subsequent Elérin are being praised as Elerin-magba 9m9 ata'ko leleele ségun. “Flerinmagba, the offspring of those who knot leaves, shrubs and grasses to overcome adversary” Ifalodiarun Molodiarun Oroorun ni won ni ka ‘la Oroorun ni won nt ka ‘kan Dia fan Oldrunjinmi Orogrun ni won nfi ohun ire éjin'raa won Translation Ifa says “it is now five” I chorus that “it is now five Every five days do we harvest Okra Every five days do we harvest garden-eggs * They were the Awo who cast Ifa for Oldrunjinmi (God has blessed me with this gift) Every five days do they present gifts to one another Qlorunjinmi, God has blessed me with a gift, went to the two Awo mentioned above to determine how he would be able to secure the mercy and blessing of Olédamaré. He was advised that to realize his 25fa Dida: An itaton we Consutaton heart's desires, he too must be observing his Qsé-Ifa every five days. He was also advised to offer ebg with two pigeons, two guinea-fowl, two ducks, two hens and money. He complied. The more he observed his Osé-Ifa, the more he was receiving the blessing of Olddumare. Ifalo di Efa Molodiefa Ira gbogbo lon firuj'eta Bi won ba dé‘nu igbo Dia fun Qlofa-Eta Omoata’ko leleele segun Translation ‘Ifa says“itis now six” I chorus that “it is now six” Allanimals' tails resemble that of Eta, the Leopard When they are inthe bush They were the Awo who cast Ifa for Qlofa-Eta He who knots leaves, shrubs and grasses to overcome adversary Olofa-Eta, the king of Ofa was having the same problem as Elerin- magba. He went to another set of Babalawo who gave him the same advice as the one given to Flérin-magba. He complied. The same preparation was also made for Qlofa-Eta. He got the same result as Elérin-magba. His offsprings were also nicknamed Qldfa-Eta Qmo atako leleele s¢qun - meaning “Olofa-Fta, the offspring of those who knot leaves, shrubs and grasses to overcome adversary”. Ifa lo dieje Molodieje B'Olugbon ba s'oro Ak'ije B'Aresa ba s'oro. Ak’ijeI exopb0 Dia fun Olojele as'ote Tinbel'aarin ota Tinfojoojumg kq'minu ogun Translation Tfa says “it is now seven” I chorus that “itis now seven” Whenever Oldgbon performs his annual ritual He will mark the seventh day of the ceremony Whenever Arésa perfoms his anuual ritual He will also mark the seventh day of the ceremony They were the Awo who cast Ifa for Olojele, the conspirator When he was in the midst of enemies And was living in constant fear of uprising. Olojele, the king of Ojélé was in the midst of enemies, He had only few people whom he could trust. When he realized that his opponents were gaining the upper hand, he went for Ifa consultation. He was assured that he would overcome his enemies. He was however advised to offer ebo with one matured he-goat and money. He complied. Shortly after this had been done, his enemies had a serious disagreement on how best to deal with him. They therefore descended on each other and destroyed each other. That was how Olojele was able to overcome his enemies. Tfalo d'ejo Molod'ejo K'waju ile 0 jo sireresirere K’eyinkunleile 6 jo si rere sirere Dia fun Abinjo Tiwon bis'dde Igbajo TounttIrest Ore Iwa jo Eyinjo Motis'awoegbejg gt'emi 271 Dida An htation fife Consultation Translation Tfasays“itis now eight” I chorus that “itis now eight” May the home frontage be calm and peaceful May the back of the home be calm and peaceful They were the ones who cast Ifa for Abinjo Who was bornin Igbajg town Together with Tresi-Oro The frontis calm and peaceful The back is calm and peaceful Thad offered my own ebg with 1,600 cowries Abinjo was a native of Igbajo town. His main preoccupation was how to secure and maintain peace and tranquillity in his home. He therefore went to the group of Babalawo mentioned above. They assured him that he would be able to realize his heart's desire. He was advised to offer ebo with two white pigeons, two guinea-fowl, two male ducks together with 1,600 cowries. He complied. Before long, his home, his environment, his life became peaceful and harmonious. He was full of happiness for the rest of his life. If anyone asked him how he managed to have such an agreeable life, he used to respond that he had offered his ebo with 1,600 cowries. Ifale d'esan Molod'esan Asan-gbol'asgt'awon Awa-gbol’'asgt'awao Dia fan Alakesan-magba Erigimagba Eyitoj'obatan To nsunkdn oun ori Olusin Awa mu Alakesan je Oloja Gbogboomoeni Eyawa, ewasin Gbogbo omg eni 28{1 rome Translation Ifa says “itis now nine” Ichorus that “itis nine” Their clothes are to be hung until they tear to pieces Our dresses are to be worn until they fade They were the Awo who cast Ifa for Alakesan-magba Whose praise name includes “Erigi magba” Who after being installed an Oba Was weeping in lamentation of his inability to have people Who would pay him homage We have now made Alakésén the head of the market Allour children Step here and pay your homage Allour children Alakesan was installed as the head of Akesan market. All his efforts to get submissive subjects proved abortive. He consequently approached the group of Babalawo mentioned above for fa consultation. He was assured that he would have people who would be paying him homage. He was advised to offer ebo with two white pigeons, two guinea-fowls, two cocks and money. He did. Before long, he was able to muster enough support which made him relevant as the head of Akésan market. He was very happy when he saw everybody, young and old, paying him homage. Those who were not around were informed to come and pay homage to him. They all did. Ifa lo d'ewa Molod'ewa Wiwa-wiwd niwon nwa Babalawoore'lé Babalawo kil wa enikan soso Dia fun Qwa-Oga Qwa Ogiiri gbedu Omookun yeye Aja fi'bi kooko9 la'le Eyito nsunkun wipé apa ound ka'yé 29fa Dio: An invitation to a Consutation Translation Ifa says “it is now ten” I chorus that “it is now ten” Clients are the ones who go to Babalawo's house Babalawo is not to frequent a client's house This was the declaration of Ifa to Qwa Qga Qwa Ogirfl gbedu Off-spring of those who greet with “Okun yeye” He who fights and uses the handle of his sword to mark the ground When weeping in lamentation of his inability to control his subjects Qwa Ogirli gbédu, the king of Tjésaland, was looking for all the good things of life. He got them, He became rich; he was very successful in his business; he was nominated as an Qba and was eventually instalted as the Oba. There was one snag however: he had no control over his domain. Most of his directives were simply ignored by his subjects. Consequently, he went to the group of Awo mentioned above for Ifa consultation. The Awo assured him that he would have control over his domain and that his subjects would respect him. He was advised to offer an ebg with two pigeons, two guinea fowls, two ewes, 16 rings and money. He did. Before long, he became so popular among his subjects that anything he said, even jokingly, was law. He became one of the most accomplished Qba in the history of his town. In the end, he died a very happy man. Ifa lo di Okanla Mo lo diQkanla Okanla ni won nd'eru FOlu Okanla ni won nd’erd FAWO Okanla ni won nd'eru welewele jako Dia fun Okanlawgn Wonnikoru'bo 30Il e000 Ki ekeji ree t'orun o lee da ohun rere ee I'gwo Translation Ifa says “it is now eleven” I chorus “itis now eleven” When packing ritual materials for Olu, they are always done in eleven When packing ritual material for Awo they are always done in eleven These were the declarations of Ifa to Okanlawon Who was advised to offer ebo So that his second in heaven would shower him with good gifts of life . Okanlawon was an Flegbé. He had however forgotten about his heavenly peers while on earth. All what he was doing amounted to naught. For solution, he went for Ifa consultation. The Awo told him that this problem was that he had forgotten about his heavenly peers and they too had chosen to forget about him. Consequently, all his efforts on earth did not receive the backing of his Egbé in heaven. He was advised to offer ebo with two pigeons, two cocks and money. He was also asked to feed his Egbé with sugarcane, honey, bananas, peanuts, coconut, oranges and other edibles. He complied. Before tong, he became a very successful man. Ifa lo ditj Molo ditji Orunmila nit'oun ba ji 'orooru kutukata Oun gbogbo Io maa nba oun I'araa dé Onitioun ba jil'ordoru kutukatu T'oun ba fi agq dudu bo'ra nkg? WonniwonaniOrinmila pele Omoaladuu-ja Qmo oniwonran Ifalotun difji 3fa Dida: An invitation to ta Canscitavon Molo tun dilji Orunmila ni t’oun ba jil'drooru kutukuty Oun gbogbo lo maa nba oun I'araa dé Onitfoun ba ji 'orooru kutukuta T’oun ba Faso pupa bo'ra niko? Won ni won ani Orunmila pele Omg oni'le kan, tle kan Tinba won pon rsarisa Tfalo tun difji Molo tun diiji Oranmila nit’oun ba jil’orooru kutukuta Oun gbogbo Io maa riba oun I'araa dé Oniti oun ba ji l'orooru kutukuta T'oun ba fi aq funfun bo'ra nko? Won ni wona ni Orunmila pele Qmoigi Ope kan, Ope kan Tinba won fun ningin-ningin Ifa lo tun diiji Molo tun diiji Orunmila nit’oun ba jil'orooru kutukuto Oun gbogbo Io maa nba oun |araa dé Onit oun ba ji l’orooru kutukutu T'oun o bo sokoto, t’oun o san bante nko? Wonni wona ni Qrunmila pele Orunmila nie Pelepelé omg arin'hoho $'Qsin Pelé omgarinhohos'Ora Translation Tfa says “it is now twelve” I chorus that “itis now twelve” Oranmila says that whenever he wakes up at dawn All things are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with a black coverlet? They respond that people will say “gently Oranmila 32. Il eio0 “The man who shines in his blackness “The owner of black jewelleries” “Ifa says “itis again twelve” I chorus that “it is again Twelve" Oranmila says that whenever he wakes up at dawn Allthings are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with a black coverlet? They respond that people will say “gently Qranmiila” “Owner of the land space” “Thatis as redas day” “Ifa says*itis again twelve” Jalso respond that “itis again twelve” Oranmiila says that whenever he wakes up at dawn Allthings are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with white coverlet? They respond that people will say “gently Oranmila” “The owner of that palm-tree “Which is white and immaculate” “Ifa says “it is again twelve” I chorus that “it is again twelve” Oranmifa says that whenever he wakes up atdawn Allthings are agreeable to him Oranmila asks that what ifhe wakes up at dawn And chooses to wear neither trousers nor apron? They respond that people will hail him and say “gently Oranmila” “Easy Oranmila “Gently, easy, he who is fresh and lovely in his complete nakedness” “Gently, the man who is kingly in his nudity” Ifa says that no matter the condition of the person for whom this Odd is revealed he/she will still regale and other people will find something for which to envy and emulate him/her. Consequently, it Is in the interest of the person for whom Eji-Ogbe Is revealed to make the very best use of 33{fa Dida: An invitation fo fe Consuttation whatever condition in which he/she finds himself/herself. Idi ni gbé’do-gbe'doti m'adootire ¢ gbeo Idi ni Oj'ayo-nj'ayo ti nj'ayoo tire I’ode Ekiti-Efon Idi ni ajao timu gi reé¢ gun Ko too re agengen igi Idi ni Baba a mi Agbonijosu ti b'obinrin re $’eré To ba diigba ajodun Ire omo ni yo'riisi Dia fun Egbé Dia fun Fran Dia fun $Sasara Dia fun Aroni-abosu-panpa Dia fun Sonakoki Tiis’9mg ikeyin won léenje-lenje Won niki won ru'bo silaiku ara won Translation It is from the base that the mortar carver commences the carving for a mortar It is from the base that Ayo game player plans the defeat of his opponent at Ekiti-Efon Tt is from the bottom of a tree that Ajad climbs to the peak of any tree It is from the bottom that my father, known as Agbonijosa makes love to his spouse By the same season the following year The result is the Ire of a bouncing baby These were the declarations of Ifa to Egbé AndtoEran And to Sasara And to Aroni with the big, thick tuft of hair on his head (after the rest had been cleanly shaven) And to Sonakoki Who was the youngest of them all They were advised to offer the ebo for longevity 34Il er oabe The five children mentioned above were the ones who were most important to Ordnmila among alt his children at that material point in time. These children went to the home of the group of Awo whose names were mentioned above for Ifa consultation. They were all informed that they were Flégbé children. Each of them was advised to offer eb9 with one cock, palm oil and money. They were also told to cut kolanuts into pieces and place them on their If4. From there they were to be picking the kolanuts for consumption. By so doing, they were assured; they would live long on earth. They did; and they lived long. They were all saying that: Bo se ogun odun!'onti Amaa ba won s¢'bil’orl Ikinje Bo se ogbon odunl'onti Amaa ba won se¢'bil'orl Ikinje Aadgta qdun!'onit Amaa ba won se’bil'ori Ikinje Awa tidi Sonokgkt Ika ki pa ase'bil'ori Ikin je Atidi Sonakoki Translation Even in twenty years to come We shall be eating kolanuts placed on top of Ikin our holy kernel Inthirty years to come We shall be eating kolanuts placed on top of our holy kernels In fifty years time We shall be eating kolanuts placed on top of our holy kernels We have taken up the identity of Sonakoki Death will never kill the person who eats kolanuts placed on top of the holy kernel We are now Sonakoki Ifa says that so longas the children (natural or adopted) of the person for whom this Od0 is revealed can do this, so long will they live on 35,fo Dida: An frvtetion to ita Conauitation earth. This can be done daily or at every Ifa days. Itis a sure remedy against ailments and evil spirits for those born by this Odu or those for whom this Odu is revealed during consultation. Tfalodieni Molo dieni Eleeni Dia fun ‘Lament Omg at'orun la, gbé'gba Aje ka'ri wa'ye _Tfalodieji Molodieji Ejeefi Dia fun Sie-Ejide To feyin ti m'oju ekun surahunt'omo Tfalodieta Molodieta Ikorita meta abidi yakata-yakata Dia fun Tamilore Tii se omokonrinita Ifalo dierin Molo dierin Erin ni won nrin fo'na ott Erin sese ni agbard nirin ko odo l'ona Dia fan Elerinmagba QOmo atako leleele se¢gun Tfalodiarun Molodiarua Oroordn ni wonn ka ‘la Orggrun ni woa ni ka'kan Dia fun Olgrunjinmi Qroordn ni won nfi ohunire ¢j Ifa to dikfa Molodiefa Ira gbogbo ld n firuj'eta Bi won ba de'nuigbo Dia fun Olofa-Eta 36\ il ero9b6 Omoata'ko leleele ségun Ifa lo dieje Molodieje B'Olugbgn ba s'ord Ak'ije B'Arésa ba s'ord Ak'ije Dia fun Olojele as‘ote Ti tibel'aarin ota Ti tifojoojumg ko'minu ogun falod'ejq Molo d'ejo K'iwaju ilé 6 jo sireresirere K'éyinkunie ilé 0 jo si rere sirere Dia fun Abinijo Tiwgn bis'ode Igbajo Tun tilresi Ore Iwajo Eyinjo Mo tis'awo egbejoot'emi Tfalod'esan Mo lod'esan Asan-gbol'asot’'awon Awo-gbol'asot'awao Dia fun Alakesan-magba Erigi magba Eyitoj'obatan To nsunkun oun ori Olusin Awa md Alakeésan je Oloja Gbogbo emo eni Eyawa,ewasin Gbogbo omo eni Tfalod'ewa Molod'ewa Wiwa-wiwa ni won iwa Babalawoore'lé Babalawo kii wa entkan soso. 37Ha Did: An intation to He Consutetion Dia fun Qwa-Oga Owa Ogiiri gbedu Omo okunyeye Aja fbi kogkoo la'le Eyito nsunkun wipé apa ouno ka'yé Ifalo di Okanla Mo Io di Okanla QOkanla ni won nid'eruf Olu Okanla niwon nd'erufAwo Okanla ni wonnd'erv welewele jako Did fun Okanlawon Wonnikoru'bo Kiekeji ree t'orun 6 lee da ohun rere leel'owo Ifa lo diiji Molo diiji Orunmila nit'oun ba ji "oreeru kutukutu Oun gbogbo Id maa nba oun!’araa dé Onitioun ba jil'orddru kutukuto T'oun ba fi aso dudu bo'ra nko? Won niwon 4 ni Orunmila peie Omg al'aduu-ja Qmo oniwonran Tfa lo tun ditji Mo lo tun difji Orunmiia ni t'oun ba jil'orooru kutukutu Qun gbogbo Io maa nba oun I'draa dé Oniti oun ba jil'orooru kutokutu T'oun ba f'aso pupa bo'ra nko? Won ni won ani Orunmila pele Omo oni'le kan, ile kan Ti nba won pon risarisa Ifa lo tun diiji Mo lotun diiji Orunmila ni t’oun ba ji 'orooru kutukutu Qun gbogbo Io maa nba oun I'draade Oniti oun bajil’orooru kutukutu 38i PRS mE rn rere ee Il er0086 T'oun ba fi asq funfun bo'ra nkg? Wonniwon 4 ni Orunmila pele Qmoigi Ope kan, Ope kan Tinba won fan ningin-ningin Tfa lo tun ditji Molo tundi ji Orunmila nit’oun ba jil’orooru kutukutu Oun gbogbo lo maa nba oun|'draade » Onitioun ba jil'orooru katukata T'ouno bosokoto, t’oun osan bante nko? Won ni won ani Orunmila pele Orunmila nie Pelepel¢ gma arin'hoho $'Osin Peléqgmoarinhohds'Ora Idi ni gbe'do-gbe'do ti m‘dootire ¢ gbeo Idi ni Oj'ayo-nj'ayo ti nj'ayoo tire I'ode Ekiti-Efon Idi ni ajao ti mu gireégan Ko too re ogengen igi Idi ni Baba a mi Agbonijosu ti b‘obinrin re s'ere To ba diigba ajodun Ire qmo nil yo'rlisi Dia fun Egbe Dia fun Eran Dia fun Sasara Dia fun Aroni-abosu-panpa Dia fun Sonakoki Tit s‘omo ikeyin won léenje-léenje Won niki won ru'bo si laikd ara won Bo se ogun odun!'onti Amaabawonse'bil'ori Ikinje Bo seggbon qdunl'onti Amaa ba won se'bil'ori Lkin je Addota odun|'onti Amaa ba won se'bil'ori Ikinje Awa ti di Sonokoki Iku kif pa ase’ bi l’orl Ikin je 39{te Dida: An inutstion to sta Consutation Atidi Sonakoki Translation Ifa says “itis now one” Ichorus that “itis now one” Eleeeni He was the Awo who cast Ifa for 'Llameni He who carried the calabash or wealth and success on his head from heaven to earth Ifasays ‘itis now two” I chorus that “it is now two” Ejeeji He was the Awo who cast Ifa for Sié-Ejide Who reclined and was weeping in lamentation of her inability to beara child Ifa says “it is now three” I chorus that “it is now three” The three crossroads with broad base He was the Awo who cast Ifa for Tamilore (Present me with gifts) The son of Ita, the main street Ifa says“ itis now four” I chorus that it now four Itis with laughter people collect fire for liquor distillation With smiles, the flood joins the river They were the Awo who cast Ifa for Elerin-magba, the king of Erin-Ile He who knots leaves, shrubs and grasses to overcome adversary Tfa says “it is now five” I chorus that “it is now five Every five days do we harvest Okra Every five days do we harvest garden-eggs They were the Awo who cast Ifa for QOlorunjinnti Every five days do they present good gifts of life to one another Tfa says “it is now six” 40Il er0006 I chorus that “it is now six” All animals’ tails resemble that of Eta When they are in the bush They were the Awo who cast Ifa for Olofa-Eta He who knots leaves, shrubs and grasses to overcome adversary Ifa says “it is now seven” I chorus that “itis now seven” Whenever Olugbgn performs his annual ritual He will mark the seventh day of the ceremony Whenever Arésa perfoms his annual ritual He will mark the seventh day of the ceremony ‘They were the Awo who cast Ifd for Olojele, the conspirator When he was in the midst of enemies ‘And was living in constant fear of uprising Ifa says “it is now eight” Ichorus that “it is now eight” May the home frontage be calm and peaceful May the back of the home be caim and peaceful They were the ones who cast Ifa for Abinjo Who was born in'‘Igbajo town Together with Iresi-Oro The front is calm and peaceful The back is calm and peaceful Thad offered my own ebo with 1,600 cowries Tfa says “itis now nine” Ichorus that" Itis nine” Their clothes are to be hung until they tear to pieces Our dresses are to be worn until they fade They were the Awo who cast Ifa for Alakesan-magba ~ Whose praise name includes “Etigi magba” Who after being installed an Oba Was weeping in lamentation of his inability to have people Who would pay him homage We have now made Alakesdn the head of the market Allour children Step here and pay your homage 4Ma Dida: An nutation to ste Consutotion ji Ogbe Allour children Tfa says “itis now ten” Ichorus that “it is now ten” Clients are the ones who go to Babalawo's house Babalawo is not to frequent a client's house This was the declaration of Ifato Qwa Oga Qwa Ogirii gbedu Off-spring of those who greet with “Okun yeye” He who fights and uses the handle of his sword to mark the ground When weeping in lamentation of his inability to control his subjects Ifa says “it is now eleven” Ichorus“itis now eleven” When packing ritual materials for Old, they are always done in eleven When packing ritual material for Awo they are always done in eleven These were the declarations of Ifa to Okanlawgn Who was advised to offer ebo So that his second in heaven would shower him with good gifts of life Tfa says “it is now twelve” I chorus that “it is now twelve” Oranmila says that whenever he wakes up at dawn All things are agreeable to him He asks that what if he wakes up at dawn Andhe wraps himself witha black coverlet? They respond that people will say “gently Oranmila “The man who shines in his blackness “The owner of black jewelleries” “]fa says “itis again twelve” I chorus that “it is again Twelve Orunmila says that whenever he wakes up atdawn Allthings are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with a red coverlet? 42I 7 opb0 They respond that people will say“gently Oranmila” “Owner of the land space” “That is as red as clay” “Ifa says “it is again twelve” Talso respond that “it is again twelve” Oranmila says that whenever he wakes up at dawn All things are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with white coverlet? They respond that people will say “gently Oranmila” “The owner of that palm-tree” “Thatis white and immaculate” “Ifa says “itis again twelve” I chorus that “it is again twelve” Oranmila says that whenever he wakes up at dawn All things are agreeable to him Oranmila asks that what if he wakes up at dawn And he chooses to wear neither trousers nor apron? They respond that people will hail him and say “gently Oranmila” Easy Oranmila “Gently, easy, he who is fresh and lovely in his complete nakedness” “Gently, the man who is kingly in his nudity” It is from the base that the mortar carver commences the carving for a mortar Tt is from the base that Ayo game player plans the defeat of his opponent at Ekiti-Efon It is from the bottom of a tree that Ajao climbs to the peak of any tree It is from the bottom that my father known as Agbénijosa makes love to his spouse By the same season the following year The result is the Ire of a bouncing baby These were the declarations of Ifa to Egbé Andto Eran And to Sasara 43"Dida: An Inrtaton to fe Consutaton And to Aroni with the big, thick tuft of hair on his head And to Sonakoki Who was the youngest of them all They were advised to offer the ebg for longevity Even in twenty years to come We shall be eating kolanuts placed on top of Ikin our holy kernel Inthirty years to come We shall be eating koianuts placed on top of our holy kernels In fifty years time We shall be eating kolanuts placed on top of our holy kernels We have taken up the Identity of Sonakgki Death will never kill the person who eats kolanuts placed on top of the holy kernel We are now Sonakoki 7. Ifa says that the person for whom this Odd is revealed loves to crave for attention and recognition at all times. He/she shall always get the attention he/she desires, Ifa already advises that he/she must never be complacent with whatever achievement he/she had attained until he/she has reached the zenith of his/her career in life. He/she must however be cautious in his/her pursuit of recognition at all times. Ifa says that even though he/she must strive to reach the top, he/she must however be cautious in his/her pursuit. Ifa also says that this person must learn the attitudes of elders and important dignitaries in the community. By so doing, he/she will move in the midst of elders and very important personalities. On all these, Ifa says: Mosa pam, sa pamg Ori mil'oun Osa pamg Morin ni koro, ni koro Eda mil’oun ofe korg Dia fan Ile 44It ex0966 Ni'jo ti ont’orun be wa'yé Won niko ru'bo Ki nnkankan ma baa g'orii re Tle ni ayé ti ye oun to bayli Translation I tried in vain to hide myself But my Ori says it does not accept my hiding myself I tried to walkin alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Ile, the mother-earth When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her She responded that her life was right and proper the way it was When Ile, the Mother-earth, was coming from Heaven to Earth, she was advised to offer ebo in order to avoid a situation where everyone would be placing things on her. She refused to offer the eba, retorting that she was quite satisfied with the way her life was. It was on that very day that people spread mat on her. That was when she understood the importance of the advice of the Awo. Mo sa pamg, sa pamd Ori mil'ounosa pamo Morin nikgro, ni korg Eda mil'oun 0 fe koro Dia fun Eni Ni‘jo tio nt'grun bo wa'yé Won niko ru'bo Kinnkankan ma baa g'oriire Ent nfaye ti ye oun to bayli Translation I tried in vain to hide myself But my Ori says it does not accept my hiding myself 45fa Dida: An intlion 10 ita Consiststion I tried to walk in alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Ent, the mat When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her She responded that her life was right and proper the way itwas When Eni, the Mat, was spread over the Ground, Ent thought that her position was the ultimate in achievement. She was however advised to offer ebg with two pigeons and money. She was also asked to feed her Ori with one white pigeon, honey, liquor, four kolanuts, eight bitter kola and money. She refused and said that she was quite satisfied with her present achievement. It was on that very day that a rug was placed on her. Mosapamo, sa pamo Ori mil’oun 0 sd pamo Mo rin ni koro, nikord Eda mil'ound fé koro Did fun Ite Ni‘jo ti ont’orun bo wa'ye Won niko ru'bo Kinnkankan ma baa g’orli re Ite ni aye ti ye oun to bayit Translation I tried in vain to hide myself But my Onl says it does not accept my hiding myself Itried to walk in alley ways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Ité, the Rug When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her 46Ul ex ogee She responded that her life was right and proper the way it was By the time Ite, the Rug was placed on top of Ent the Mat, the Rug was jubilation, thinking that her achievement was the greatest anyone could ever make. She was however advised to offer ebo as stated above so that no other thing could ever be placed over and above her. She refused to heed this advice, On the same day, Apéreé, the stool, was placed on tap of her. Mo sd pamg, sa pamo Ori mil'oun osa pamg Mo rin ni kéra, ni koro Eda mil'ouno fe koro Dia fun Apere Nijo ti o nt'orun bo wayé Won niko ru'bo Kinnkankan ma baa g'orlire Apere niaye ti ye oun te bayit Transtation Itried in vain to hide myself But my Ori says it does not accept my hiding myself I tried to walk in alley ways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Aper, the stool When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her She responded that her life was right and proper the way it was When Apéré, the stool was placed on top of Ite, the Rug, she was happy and thought that she had achieved a lot. She was however advised to offer ebg so that no other thing could be placed on top of her. She refused to heed the advice of the Awo. That same day, Oba, the king was placed on top of her. 47Ha Dida: An invitation to ite Consultation Mosa pamd, sa pamo Ori mil'6unds4 pamo Morinni koro, nikoro Fda mil'ouno fé koro Dia fun Qba Nijg fo nt'grun bo waye Won niko ru'bo Kiankankan ma baa g'orfi re Qba ni ayé ti ye oun to bayii Translation Itried in vain to hide myself But my Ori says it does not accept my hiding myself I tried to walk in alley ways But my Eda refuses to accept my walking in alleyways These were [fa's declarations to Oba, the king When coming from heaven to earth He was advised to offer ebo So that nothing could be placed on top of him He responded that her life was right and proper the way it was Qba, the king, was placed on the stool, which was placed on the Rug, which was placed on the Mat, which was placed on the Mother-Earth. He was very elated. Everyone was hailing him and chanting “Kabiyesi” in salutation. He was however advised to offer ebg and feed his Ori as stated above so that nothing could be on top of him. He said that he was quite contented with his present condition. On that same day, Adé, the crown, was placed on top of his head. Mo sa pamd, sa pamg. Ori mil'dunosa pamo Mo rinni koro, ni koro Eda mil'oun 0 fe kore Dia fan Ade Nijg ti ont’orun bo waye 48Il exocte Won niko ru'bo Ki nnkankan ma baa g'orii re Adé ni aye ti ye oun to bayli Translation Itried in vain to hide myself But my Ori says it doesnot accept my hiding myself I tried to walk in alley ways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Adé, the crown When coming from heaven to earth She was advised to offer ebg So that nothing could be placed on top of him He responded that his life was right and proper the way it was Adé, The Crown, was placed on the head of Oba, the king. The Crown thought that the achievement was the ultimate. He was full of joy and celebrations. He was however warned to offer ebo as prescribed above so that nothing could be placed over and above him. He simply ignored the advice, On that very day, 16 peacock plumes were placed on top of Adé, the Crown. Mo sa pam, sa pamd Ori mil'oun o sd pamg Morin nikora, ni korg Eda miloun o fe koro Dia fun lyé Okin merindiniogun Nijg tio nt'grun bo wayé Wonnike ru'bo Ki nnkankan ma baa g'orfi re Won ni ayé ti yeawon to bayli Translation I tried in vain to hide myself But my Ori says it does not accept my hiding myself I tried to walk inalley ways 49(fa Deda: An invitation to tte Consuttetion But my Fda refuses to accept my walking in alleyways These were Ifa's declarations to lye Okin, the Peacock Feathers When coming from heaven to earth She was advised to offer ‘ebo So that nothing could be placed on top of her ‘She responded that her life was right and proper the way it was When lyé Okin, the Peacock Plumes, were attached to the top of Ade, the Crown, they looked everywhere and concluded that there was no way any other thing could be placed on top of them. Based on this conviction, they simply ignored the advice of the Awo who asked them to offer ebo as prescribed above. On that very day, Esinsin-ténte, a tiny Housefly, fanded on top of the plumes, Mosd pamg, sa pamg Ori mil'ounosa pamo Morin ni koro, ni koro Eda mif'oun ofekoro Dia fun ly¢ Esinsin-tente Nijg to nt'orun bo ‘waye Won nit ko ru'bo Kinnkankan ma baa g'orfire Translation Itried in vain to hide myself But my Orf says it does not. accept my hiding myself I tried to walk in alley ways, But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Esinsin-tenté, the Tiny Housefly ‘When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her isingin-ténté found himself on top of the Tye Okin, Peacock Plumes, vho were on top of Adé, the Crown, who was on top of Oba, the King, 50| er o0b6 who was on top of Apere, the Royai Stool, who was on top of Ité, the Rug, who was on top of Eni, the Mat who was on top of Ile, the Ground and realized that nothing stops any other thing from being placed on top of him. In this wise, he heeded the advice of the Awo who asked him to offer ebg in order to avoid a situation where something else would be placed on top of him. He also fed his Ori as prescribed, He was also advised to take life easy and that he should learn how to behave in the midst of people, He complied. He was then assured that nothing would be placed on top of him. True to prediction, nothing was placed on top of him. Anytime he landed on lyé Okin, the Peacock plumes, he would wash his two hands and two legs thoroughly, he would then wine and dine with Qba, the King and all his Highness Chiefs and other subordinates. After the feasting, he would then begin to jubitate by singing thus: Mowe'wg, we'se Mojeun Obao Mo we'wo, we'se MojeunQbao Emi we'wo, we'se Miokumo Emiiwe'wo, we'se Mojeun Qba Translation Twash both hands and feet And feast with Oba, the king I wash both hands and feet And feast with Oba, the king wash both hands and feet Idie no more Iwash both hands and feet And feast with Qba, the king Ifa says that the person for whom this Odd is revealed needs to learn 51Wa Dida: An inutetion to ite Consuttation Proper conduct and decorum so as to live long and be able to mix freely in the midst of very important personalities. Ifa says that he/she shall be found in the midst of, and counted along with, Oba and important dignitaries. Mosapamo, sa pamo Ori mil'duno sa pamg Mo rinni kero, ni koro Eda mil'ouno fé koro Diafun Tle Ni'jo ti o nt'orun bo wa'yée Won nikoru'bo Ki nnkankan ma baa g'orii re Tlé ni ayéti ye oun to bayfi 00j9 naa ni wont'eniléel'ori Mo sa pam, sa pamg Ori mil'ound sa pamg Morinni kero, ni koro Eda mil'ouno fe koro Dia fun Eni Ni‘jo ti o rit’orun bo wa'yé Wonnikoru'bo Ki nnkankan ma baa g'orii re. Eni ni ayé ti ye oun to bayli ojo nda ni won te Ite l'ée l’ori Mo sa pamo, sapamo Ori mil'ouno sa pamg Morinni kero, ni koro Eda mi l'ounofe koro Dia fun Ite NI'jg tio nt'orun bo wa'ye Won nikd ra’bo Ki nnkankan ma baa g'orfi re Ité ni aye ti ye oun to bayii Qojq naa ni won gbe apere lée!'ori Mo sa pamg, sa pamo Ori mil’oun 0 sa pamo 52Il eroee Morin ni kere, ni kero Eda mil'ouno fé koro Dia fun Apere Nijg tio it'grun bo waye Wonnitké ru'bo Ki nakankan ma baa g’orlire Apere ni ayéti ye oun to bayii Ooj¢ naa ni won gbe Oba lee l'ori Mosa pam, sa pamg Ori mi|'ouno sa pamo Morin ni koro, ni kore Eda mil'oun 0 fe korg Dia fun Oba Nijg tio nit'grun bo waye Won niko n'bo Kinnkankan ma baa g'orii re Qba ni ayé ti ye dun to bayii Oojd naa ni won gbe Ade lée l'ori Mo sd pam, sa pamo Orimil'oun 6 $4 pamo Morin ni koro, ni kore. Eda milouno fé koro. Dia fun Ade Nijo ti o nt'orun bo waye Won niko ra'bo Kinnkankan ma baa g'oriire Adeéniayeti ye oun to bayii Odj9 naa ni won filye Okin merindinlogun léel'ort Mosa pamd, s4 pamg Ori mi!’oundsa pamo Morinni koro, ni koro. Eda mil'oun 0 fe korg Dia fun lye Okin merindinlogun Nijg tio nt'grun bo waye Won ni ko r’bo Ki nnkankan ma baa g'orii re 53fa Disa: An invitatin to ta Consutation Won niayé ti ye awon to bayli Oojo naa ni Eesin Téenté ba iéel'ori Mo sa pamg, sa pamo Orimi!'oun osa pamo Morin ni koro, nikoro Eda mil'ouno fe kero Dia fun tyé Esinsin-tente Nijo ti o nt'orun bo waye Won ni ko ru’bo Kinnkankan ma baa g'orii re Ogb'ébo, 6 ru'bo Owa we'wo iténfiteni Ow'ese iteni iteni Oya'nuketo Orin Awola riko Oni mo we wo, we'sé MojeunQbao Mo we wo, we'se MojeunQba Emiwe wo, we's¢ Miokumo Emi i we wo, we'se Mojeun Oba Translation Ttried in vain to hide myself But my Ori says it does not accept my hiding myself I tried to walk in alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Ile the mother-earth When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her She responded that her life was right and proper the way it was That was the day that Eni, the Mat was placed on it I tried in vain to hide myself 54Il exogee But my Ori says it does not accept my hiding myself Ttried to walk in alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Eni, the mat When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her She responded that her life was right and proper ‘the way itwas That was the day that Ite, Rug was placed on it Itried in vain to hide myself But my Ori says it does not accept my hiding myself I tried to walk in alley ways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations tote, the Rug When coming from heaven to earth She was advised to offer ¢bo So that nothing could be placed on top of her She responded that her life was right and proper ‘the way itwas That was the day that Apére, the Stool was placed on it Ttried in vain to hide myself But my Ort saysit does not accept my hiding myself I tried to walk in alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Apereé, the stool When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her She responded that her life was right and proper the way it was That was the day Oba was placed on it Itried in vain to hide myself But my Ori says it does not accept my hiding myself Ltried to walk in alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Oba, the king When coming from heaven to earth He was advised to offer ebo So that nothing could be placed on top of him 55Ifa Cider ration to fa Constaton He responded that her life was right and proper the way it was That was the day that Adé, the Crown was placed on his head I tried in vain to hide myself But my Ort says it does not accept my hiding myself I tried to walk in alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Adé, the crown When coming from heaven to earth She was advised to offer eb So that nothing could be placed on top of him He responded that his life was right and proper the way it was That was the day that 16 peacock plumes were placed on it Itried in vain to hide myself But my Ori says it does not accept my hiding mysetf I tried to walk in alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Iyé Okin, the Peacock Feathers When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her She responded that her life was right and proper the way it was That was the day that Esinsin tenté, the tiny Fly landed on the feathers Itried in vain to hide myself But my Ori says it does not accept my hiding myself Ttried to walk in alleyways But my Eda refuses to accept my walking in alleyways These were Ifa's declarations to Esinsin-ténté, the Tiny Housefly When coming from heaven to earth She was advised to offer ebo So that nothing could be placed on top of her She complied She washed her hands gingerly And washed her legs gingerly 56il eroab0 She opened her mouth And Awo songs came out of mouth She then declared: Twash both hands and feet And feast with Oba, the king wash both hands and feet And feast with Oba, the king Iwash both hands and feet Idieno more Iwash both hands and feet And feast with Qba, the king Ifa says that the person for whom this Odo is revealed shall wine and dine in the midst of the high and mighty in the society. He/she shall be given the respect reserved only for royalties. 8, Ifa says that as the child of Eji-Oghe, the person for whom this Odo is revealed has no other source of support except Olodumare, Ori and Ifa. It is through Ifa that his/her wealth, success, heatth and popularity are assured. Ifa says that, as parts of his/her perpetual crave for attention and recognition, he/she endeavours to prove to others how intelligent he/she really is. Ifa says that all his/her intellect usually exposes his/her folly. Conversely, if anyone tries to under-estimate his/her intelligence, such person will be shocked when it dawned on him/her how smart he/she is. Ifa says in conclusion, that it foresees the Ire of wealth, spouse, children, house, horse, longevity and good health for the person for _ whom this Odi is revealed. He/she needs to rely on Ifa at all times. There is need for him/her to offer ebg of Arukore. He/she is advised to offer two pigeons, two hens, two cocks and money. He/she also needs to feed Ifa with four rats, four fish, palm-oil and liquor. On these, Ifa says: AgbonbiAko Aga bi Ako 57‘ Okéa: An iacaton fe Cansutation Ako gbgngbon-ongbon, Akoko wa'le Ako 9990090, entkan ko lee gb'Ako ta Agba tofiilée rest'le Tonkiriile one kiri Oun lad pe Ako K’onile o ho'wa gbodg Kontié 0 se pelepele B'onile o ba hu'wa gbodo B'onile 6 ba se pelepele Ako ore’lé mtiran dandan Asi'pa tan, ayanngede Ayanngede, a si'pa Dia fun Oninaaja-Agunyin Omg eri kan b'eri gwo je Omooritinsunkun ate ‘Qmo bebe-idi ti isunkun oun ogun Ibaakal'esin Ona’jaitekdle tit! Bee nikor'éréjeo Won nit ko lo maa ba Orunmila s'owo po Translation The wisdom of Ako The foolishness of Ako Aswise as Akois, he cannot come home As foolish as Ako is, he cannot be sold into slavery The elder who left his own home ‘And was moving about other people's homes Isthe person called Ako Let the occupant of the house exercise caution Let the occupant of the house show meekness If the occupant of the houseis not cautious If the occupant of the house does not show meekness Akowill surely leave for another house With arms akimbo, hewill match majestically He will walk majestically, with arms akimbo These were Ifa's declarations to Oninaaja-Aganyin Offspring of the Ori which is in search of a befitting cap And of beaded waist and buttocks in search of a mule to mount as a horse He engaged in merchandise in several places But he had no profit to show for his efforts He was advised to enter into partnership with 58{I ep o9e0 Oranmiila Oninaaja-Agunyin tried so many enterprises but failed. He tried farming; he failed. He tried hunting; he failed. He tried fishing; he failed. He tried trading; he failed. He tried handicraft; he failed. He tried singing; he failed. Consequently, he approached the group of Awo mentioned above for Ifa consultation: would he succeed in his life? The Awo assured him that he would succeed in his life. They said that he must never prove to be more intelligent than others. He must also avoid being too arrogant or feeling that he understood how to do things better than others, He was equally advised to offer ebo as stated above, to be cool and calm at all times, and to enter into partnership with Qranmila. He complied with everything he was told todo. Before long, all the spirits responsible for financial success and achievement were attached to his domain by Ifa. He had money; he was financially solvent enough to have a spouse. With his spouse, he was able to have good children. With children, he was able to build a beffiting house, With his home, he was able to purchase horses and keep them in the manger in his home. With horses, he was able to go about his business on horseback. He was happy and contented. He was always equated among kings. AgbonbiAko Ago biAko Ako gbongbon-ongbon, Ako ko wa'le Ako 9999090, enikan ko lea gb'Akota Agbatofiileere si'le Ton kiriileont'lekiri Oun laa peAko K'ontié o hu'wa gbodg K'onilé o se pelepele B'onile o ba hu'wa gbodo B'onileo ba sepelepele AkoGre'lé mlirandandan Ast'patan, ayanngede Ayanngede, asi’ Dia fun Oninaaja-Agunyin 59fa Dida: An ovation te fe Consultation Qmo eri kanb'eri owoje Qmo ori tinsunkun ate Qmo bebe-idi ti tsunkun oun gun ibaaka I'ésin Ona‘ja ilekile titi Bee nikor'eréjeo Wonni ko fo maa ba Orunmila s'owo po Ogbe'bo, oru'bo Akii ba Orunmilas'owe K’enio ma rereaje Ajeni nba nip'eéna aya Akti ba Orunmila s'awo. K’eniomar'ere aya Aya ni nba nip'ééna gmo. Akif ba Orunmila s'owo. K'énioma rere omg Qmo ninba ni p'éenaile AKii ba Orunmila s'owo. Keniomar'ereile Te ninba nip'eenaesin Akiba Ontnmila s'owo Keniomarereesin Esinlao maaguns‘awo Ayam bi Ejl-Ogbe ko I'oba nf'le Ifa Esin lao maagun s'awo Translation The wisdom of Ako The foolishness of Ako. As wise as Akos, he cannot come home As foolish as Akois, he cannot be sold into slavery The elder who left his own home And was moving about other people's homes Isthe person called Ako Let the occupant of the house exercise caution Let the occupant of the house show meekness If the occupant of the house is not cautious ‘If the occupant of the house does not show meekness Ako will surely leave for another hause With arms akimbo, he will match majestically He will walk majestically, with arms akimbo These were Ifa's declarations to Onindaja-Agonyin Offspring of the Ori which is in search of a befitting cap And of beaded waist and buttocks in search of a mule to mount as a horse. 60Ut exoebe He engaged in merchandise is several lands But he had no profit to show for his efforts He was advised to enter into partnership with Orannila He complied and offered the appropriate sacrifice One cannot enter into partnership with Oranmila For one not to have the profit of wealth ‘Wealth is it which attracts spouse One cannat enter into partnership with Oranmila For one not to have the profit of spouse ‘Spouse is it which attracts children One cannot enter into partnership with Qranmila For one not to have the profit of children Children are they who attract a befitting home ‘One cannot enter into partnership with Qranmila For one not to have a befitting home Homes it which attract horses ‘One cannot enter into partnership with Oranmila For one not to have horses Horses shall we mount in our Ifa enterprises Unless if Eji Ogbe is not the king of all the Oda of Ifa Horses shall we mount in our Ifa enterprises Ifa says that it is advisable for the person for whom this Odu is revealed not to procrastinate in the offering of ebg and the feeding of Esu in order to get all the Ire, which are already looking for him/her, atthe appropriate time. Ifa says that the person for whom Eji-Ogbe was revealed had lost, or is about to lose, many things in terms of material possession in life. Ifa says that he/she needs not to worry as along as he/she still has possession of the most invaluable asset in this world his/her life. Ifa _ Says that as long as he/she still lives, all the things which might have been lost shall be regained several times over. It may however be that he/she had missed several promising chances in life due to no fault of his/hers. Ifa says that he/she shall still attain greater heights in life as long as as there Is life. Ifa says that nothing lost must ever be allowed to worry the person 61‘Me Dida: An inwttion to ita Consutation for whom this Odd is revealed. As long as there is life, there is hope; as long as there is hope, there are several opportinites. On these, Ifa says: Afinlo fi gbogbo ara h'ewa Aronionaw9 Ko gbe'gba Oosal'aja Dia fan Emi Ti $'omo Orisa Ghowujl Eyl tiyooje Olojal'awujoara Ebo ni won ni ko waa se Translation An Albino is he who grows grey hair all over his: body Acripple is he who never stretches his hands And carry Orisa calabash form the attic These were Ifa's declarations to Em, Life The offspring of Orisa Gbowufi Who shall become the most important: part of the body He was advised to offer ebo Emi was an offspring of Obatdla. He was very popular, One day, he went to the Awo mentioned above in order to know his Position among the other Parts of the body. He was told that he would become the most important part of the body and that without him, all the other Part of the body, without exception, would be useless. He was also told that the body would lose Many things in life but that as long as he still remained as Part of the body, all the lost items would be regained, He wasadvised to offer ebo with three cocks, three white pigeons and money, He complied. He was also advised to feed Obatala. He also complied. Before long, the Body lost many things - position, spouse, clothing materials, prosperity, money and many other things. But because Emt, -ife, was still retained as he had been forewamed, the Body clung to life. No room was given to despair. Life clung to hope. Soon after, things began ‘0 change for the better. Money returned, spouse returned with children, Jecause there was money, he was able to Purchase all the essential things Nhis life, He regained all the lost things in several folds. He was so happy. Ye began to preach to others who were in difficult situations that they only 62Dias: intion tH Cansutation for whom this Odo is revealed. As long as there is life, there is hope; as long as there is hope, there are several opportinites. On these, Ifa says: Afin lo figbogbo ara h'ewu Aronionawg Ko ghe'gba Oosa l'aja Dia fun Emt TH s'qmg Orisa Ghowujt Eyl ti yoo je Oloja 'awujoara bg ni won ni kowaase Translation An Albino is he who grows grey hair all over hisbody Acripple is he who never stretches his hands And carry Orisa calabash form the attic ‘These were Ifa's declarations to Em, Life The offspring of Orisa Gbowajt Who shall become the most important part of the body He was advised to offer ebo Ent was an offspring of Qbatala. He was very popular. One day, he went to the Awo mentioned above in order to know his position among the other parts of the body. He was told that he would become the most important part of the body and that without him, all the other part of the body, without exception, would be useless. He was also told that the body would lose many things in life but that as long as he still remained as part of the body, all the lost items would be regained. He was advised to offer ebg with three cocks, three white pigeons and money. He complied. He was also advised tofeed Qbatala. He also complied. Before long, the Body lost many things - position, spouse, clothing materials, prosperity, money and many other things. But because Emi, Life, was still retained as he had been forewarned, the Body clung to life. No room was given to despair. Life clung to hope. Soon after, things began to change for the better. Money returned, spouse returned with children. Because there was money, he was able to purchase all the essential things in his life. He regained all the lost things in several folds. He was so happy. He began to preach to others who were in difficult situations that they only 62I er osb0 needed to ensure that Emi, Life, was not lost. When there is life, there is hope; and when there is hope, there are boundless opportunities. Afin lo figbogbo ara h'ewa Argniona'wo Ko gbe'gba Oosa I'aja Dia fun Emt Tiis'qmg Orisa Ghowuji Eyl tl yoo je Oloja 'awojo ara Ebo ni wonni ko waa se O gb‘¢bo, oru’bo Nje Orisat'Emi ld soroo0 Orisat' Emi lo $0ro TEmti aba boo Ko sioun yoo nu Orisat'Emilo soroo Translation ‘An Albinois he who grows grey hairall over his body ‘Acripple is he whonever stretches his hands And carry Orisa calabash from the attic ‘These were Ifa's declaration to Erm The offspring of Orisa Gbowoji Who shall become the most important part of the body He was advised to offer ebo He complied Lo, Orisa, Emt is the most important Orisa, Em is the most invaluable If Emig not taken away Verily, nothing is lost Orisa, Emfis the most essential Tf says that with life, all things are possible. Only the dead can lose hope, Aslongas there is life, there is the need to continue to strive for the better. 10. Ifa says that the person for whom Eji-Ogbe is revealed shall succeed in life, That is not in contention. He/she however needs to take the issue of securing a spouse of his/her own very seriously and make it a point of priority to have his/her own children early in life. He/she 63fa Did: An invitation to ta Consultation should not be too concerned with securing money and all other material things of life without giving a serious consideration to having his/her own children early in life, This is because he/she may end up spending a considerable part of the money that he/she had made in the search for children at later stage in his/her life. Tfa says that this person needs to offer ebo with three hens, eight rats, eight fish and money. He/she is also to feed Ifa with one goat, eight rats and eight fish. A stanza in Eji-Ogbe in support of this says: Ifaldd'Epefi, Awoilee koro lode Ifa mo Ida s'awo titi d'ode ile yti Mo laar'awose Orunmila ni kinie mu be ibe? Tlefirawose Monti eku mefji oluwere Lamu bo ibe Ounlafir'awose Translation Ifa declares that here comes Epéji the Awo in the household of koro the wealth accumulator Ifa, I state that we transacted Ifa business extensively and arrived at this land Ideclared that we were very successful indeed Oronmila asked what we brought back Which made us feel that we were successful Iresponded that it was two swiftrats Which we brought back This made us have a successful enterprise Some Ifa practitioners headed by Epéji approached Orunmila and declared to him that they were successful in their Ifa practices. Orunmila asked them to state what they brought back as gain in their transactions. They responded that they brought back two rats each. Qrdnmila declared that what they made did not amount to success, They had only gone on rats- eating expedition. Qrdnmila then asked them to go out again and pursue real profit in their Ifa practices. Ifa lo d'Epeft, Awo ilee koro lode 64er oabe Ifa mo Ida s'awo titi d'odeile yt Molda rawo se Orunmila ni kini emu bo ibe? Tiefir'awose Mo niejameji ab'iwe gbada Lamu bo ibe Ounlafir'awoseo Translation Ifa declares that here comes Epeji, the Awo in the household of Korg the wealth accumulator Ifa, I say that we transacted Ifa business extensively and arrived at this {and I declare that we were very successful indeed Oranmilla asked what we brought back. Which made us feel that we were successful? Iresponded that it was two fish, graceful In swimming Which we brought back ‘This made us have a successful enterprise. Again, Oranmila made it clear to the [fa practitioners that acquisition of fish did not constitute profit. It only showed them to be fish eaters. Oranmila ordered them to go back in pursuit of real profit, Ifa Io d'Epeji, Awo ile ekora lo dé Ifd mo lda s'awo titi d'ode ile yi Mo laa r'awo se Orunmila ni kinie mu bo ibe? Tlefir'awose Monieye mejl ab'ifo fanga Lamu be ibe Ounlafir'awoseo _ Translation Ifa declares that here comes Epéji, the Awo in the household of koro the wealth accumulator Ifa, I say that we transacted Ifa business extensively and arrived at this land Ideclare that we were very successful indeed Qranmiila asked what we brought back Which made us feel that we were successful? Tresponded that it was two birds, swift in flight 65a Dida: An invitation to Ha Consultation Which we brought back This made us havea successful enterprise. And again, Ordnmila told the Ifé practitioners that to acquire birds did not make a person successful. It only showed one as a bird eater. Oranmila then asked them to go back in search of real profit. Ifa lo d'Epeji, Awo ile ekord lode Ifa mo laa $'awo titi d'odeilé yl Molaar'awo se Orunmita nt Kini e mu bo ibe? Tlefir'awose Mont eran mejiab'edo gbeke Lamu boibe Oun lafir'awo geo Translation Ifa declares that here comes Epeji, the Awo in the household of KgrQ the wealth accumulator Ifa, I say that we transacted Ifa business extensively and arrived at this land I declare that we were very successful indeed Ordnmilla asked what we brought back Which made us feel that we were successful? responded that it was two beasts, with large livers Which we brought back This made us have a successful enterprise. And yet again, Ordnmila declared that having several beasts did not make anyone successful. It did not constitute profit in life. It only categorized one among the group of beast eaters. Orunmila again ordered them to go in search of real profitin life. Ifa lod'Epeji, Awoilée korg lode Tfa mo laa s'awo titi d'ode ile yi Mo laa r'awose Orunmila ni kiniemu bg ibe? Tlefir'awose Moni omidan mejiab'oyan gagara Lamu bo ibe Ounlaflrawoseo 66Il er0060 Translation If declares that here come Epéjt, the Awo in the household of Korg, the wealth accumulator Ifa, I say that we transacted Ifa business extensively, and arrived at this land declare that we were very successful indeed Qrunmiia asked what we brought back Which made us feel that we were successful respond that it was two maids, with pointed breasts ‘Whom we brought back ‘This made us have a successful enterprise j When Oranmila heard that the Awo had brought two damsels, he declared that it was at that time that the Awo could say that they had a successful Ifa ieenterprise. ‘The Awo were surprised that only when they brought home :two maids did Oranmila declare that they could really talk of engaging ina “profitable enterprise in life. They asked Oranmila why this was so. : milla responded that it was only through these maids that they could shave children. It was through children that thelr future was assured. He ‘stated that only children constitute people's rea! profit in life. : ‘Consequently, rats, fish, birds or beasts do not constitute profit in life; ) whereas marriage and children do. Ifa lo d'Epeji, Awoilée korglode Ifa mo laa g'awo titi d'odeile yi Molda r'awogse Onunmila nf kinie ma boibe? Tlefirawose Mo ni eku meji oluwere Lama bo ibe Ounlafir'awoseo __ Oranmila nt ko s'Awo nt'bé ni ‘Awo ka j’eku lasan ni Ifa lo d'Epeji, Awo ile e korg lode Ifa molaa s'awo tit! d'ode ile yl Molaar'awo se Orunmila nt kinie mu bo ibe? Tlefirawose Mont eja meff ab‘iwe gbada Lamu bo ibe 67Il eroete Translation Ifa declares that here come Epefi, the Awa In the household of Kgr9, the wealth accumulator Ifa, I say that we transacted Ifa business extensively, and arrived at this fand Ideclare that we were very successful indeed Oranmila asked what we brought back Which made us feel that we were successful Irespond that it was two maids, with pointed breasts Whom we brought back This made us have a successful enterprise When Orunmila heard that the Awo had brought two damsels, he declared that it was at that time that the Awo could say that they had a successful Ifa enterprise. The Awo were surprised that only when they brought home two maids did Orunmila declare that they could really talk of engaging ina profitable enterprise in jife. They asked Ordnmila why this was so. Qrdnmila responded that it was only through these maids that they could have children. It was through children that their future was assured. He stated that only children constitute people's real profit in life. Consequently, rats, fish, birds or beasts do not constitute profit in life; whereas marriage and children do. Ifa lod'Epejt, Awoilee kgr9 lode Tfa molaa $'awo titi d'dde ile yi Mo laa r'awose ‘Orunmilla ni Kini emu bg ibe? Tlefir'awose Mo ni eku meji olawere Lamabo ibe Ounlafir'awoseo Oranmila ni ko s'‘Awo ni'be nnt Awo kaj'eku lasanni Ifa lod'Epeji, Awo ile e koro lode ‘Ifa molaa s'awo titi d'ode ile yi Molaar'awose Qninmtla ni Kini ¢ mu bg ibe? Tlefir'awose Mo nieja mejl ab'Iwe gbada Lamu bo ibe 67‘fa Dida: An imitation to fe Consutation Oun la fir'awoseo Orunmila ni ko s'Awo ni'be nnt Awo ka j'eja lasan ni Ifa lod'Epeji, Awoilee kore lode Ifa mo laa s'awo titi d'sde. ile yt Molaar'awose Orunmila ni kini emu be tbe? Tlefir'awose Mo ni eye maji ab'ifo fanga Lamu bo ibe Ouniafir'awoseo Qranmita ai ko s'Awo nibe ni Awo kaj'eye lasan ni Ifa lo d’Epefi, Awoilee koro lode Tfd mo faa s'awo titi d'ode: ile yi Mo laa r'awose Orunmita ni kinie mu bo ibe? Thefir'awose Mo nf eran meji ab'edo gbeke Lambo ibe Ounlafir'awo: $20 Qrunmita nf ko s'Awo ni'be nt Awokd f'eran lasan ni Ifa lo d'Epejt, Awo ite e korg lade Hfamo ida s'awo titid'ode: iley Mo laa r'awose Ordnmita nt kini e mu bo ibe? Tlefir'awose Mo nf omidan mejiab‘oyan gagara Lamubo ibe Ounlafir'awoseo Orunmila ni nigbayi le too rAWwo $e Won nt eetirt to fije nigbayila toa rAwo se? Oranmila ntttwon ba bi Amosu tan Wona tun bi Amore Ome eninigba nteyin enise Translation Ifa declares that here comes Epefi the Awo in the household of Kor9 the wealth accumulator Ifa, I state that we transacted Ifa business extensively and arrived at this land I declare that we were very successful indeed 68Ile oabe Ordnmila asked that what we brought back That made us feel that we were successful responded that it was two swift rats Which we brought back This made us have a successful enterprise Oranmila asserts thatit was not a successful enterprise Tt was just a rat eating venture Ifa declares that here comes Epéji, the Awo in the household of Koro the wealth accumulator Ifa, I say that we transacted Ifa business extensively and arrived at this land Ideclare that we were very successful indeed Oranmila asked what we brought back That made us feel that we were successful? responded that it was two fish, graceful in swimming, Which we brought back This made us have a successful enterprise. Oranmila asserts that it was not a successful enterprise Ttwas justa fish eating venture Ifa declares that here comes Epeji, the Awo in the household of Kor the wealth accumulator Ifa, 1 say that we transacted Ifa business extensively and arrived at this land I declare that we were very successful indeed Oranmila asked what we brought back That made us feel that we were successful? Tresponded that it was two birds, swift in fight Which we brought back This made us have a successful enterprise Oranmila asserts that it was nota successful enterprise Tt was just a bird eating venture Ifa declares that here comes Epaji, the Awo in the household of Koro the wealth accumulator Ifa, I say that we transacted Ifa business extensively and arrived atthis land Ideclare that we are very successful indeed Oranmila asked what we brought back ‘Tomake us feel that we were successful? responded that it was two goats with massive liver Which we brought back This made us have a successful enterprise Oranmila asserts that it was nota successful enterprise Tt was just a beast eating venture Tfa declares that here come Epeji, the Awo in the household of 69a Dida: An fvtation to ite Consiitation kgro, the wealth accumulator Ifa, 1 say that we transacted Ifa business extensively, and arrived at this land Tdeclare that we were very successful indeed Oronmila asked what we brought back ‘That made us feel that we are successful I responded that it was two maids, with pointed breasts Whom we brought back This made us have a successful enterprise Qranmiia asserts that it is now that you engage in successful enterprise Akapo asks why itis so Qranmita responds that when the maids give birth to Amasu They will also give birth toAmore Our children preserve our name when we are. gone In this Ifa, onty one's child is what one possesses that is greater than the Possessor. Life without children is not worth living. Consequently, it is in the best interest of Eji-Ogbe children or whoever this Odu is revealed for, to struggle and have children early in life in order to avoid a situation where he/she would be spending his/her resources in search of children, iL. Tfa says that the person for whom this Odu is revealed is an Elégbe, He/she needs to feed his/her Egbé regularly, By so doing, he/she will live long, be prosperous and will have several followers who will respect and adore him/her. There is also the need to offer ebg with two hens, two rats, two fish and money. He/she also needs to look for a big cocoyam leaf, put a “hand” of Ifa in the leaf and while using the leaf as a container, slaughter one of the hens offered as ebo and drain its blood on the cocoyam leaf without allowing the blood to touch the ikin. This is to be left there for at least, six hours or better still, until the following day before being retumed into the Ifa container, After this, Ifa will be asked what the Egbé will accept as feeding materials for the Person for whom this Odd is revealed. On these, Ifa says Fun'raiguntlyan'ra rent'yan Fun'ra agbado nil yan'ra rel’eko Fun'ra obinrin nfl yan'ra rePaayo 70I ep 0960 Fun'ra ome bibl Olufe nil yan'ra rel'aremo Dia fun Orunmila Ifa ose egbe ewe wonyi Ebo ni won ni ko waa se Translation Itis the quality of the yam that selects it for pounded-yam Itis the quality of the maize that selects it for corn-meal Itis the attitude of a woman that makes her the favourite wife Ttisthe attitude of a child that makes him the heir apparent These were the declarations of Ifa to Qranmilla Who shall befriend alll these youths He was advised to offer ebo There are several groups of Elégbe children who were in heaven and they always pianned to come to the world only to live for a few days to a few years and return to heaven. The parents of such children were usually sad whenever the children departed the world. When the mothers of such children became pregnant again, they would be gripped with the fear that they never knew whether these children would live to old age or not. With all these developments, the societies in which these children lived were never happy. Several parents used to troop into Oranmila’s home on a daily basis. Consequently, Oranmila devised a means of ensuring that these children found it very difficult, if not totally impossible, to die young. He gathered all the children together when they were about to leave their abode in heaven for earth. He pleaded with them to become his friends. They agreed. During the short period that they stayed in heaven, they enjoyed unprecedented joy, friendship and improved quality of life. They were so impressed that they did not want to leave Oranmila for one moment anymore. One day, Orunmila called these children together and informed them of his intention to return to earth. They were all very sad to hear this. Oranmila however told them that there was nothing to make them sad since they too were due to be born on earth very soon. He nonetheless told them that if they wished to continue to be his friends on earth, they needed to enter into a covenant with him. They gladly agreed, He then brought out a cocoyam leaf; he held an edge and asked the children to hold the edge of 71{a Did: An invitation to fa Consultation the leaf. They all did. He killed a fowl and drained its blood on it. He told them that while on earth, they must never wish to return to heaven until they were already old and that if they forgot and harboured this thought, the moment this symbol of their covenant was performed for them, they must drop such thought, They all agreed. Oranmila also told them to use the opportunity of their closeness to him to assist each other and make each other great. They also agreed. Since then, they found it difficult to die young, especially if the eb stated above had been performed for them. They also have the backing and support of their heavenly egbe. Ifa says that there is the need to make all the Elegbé children close to ifa for adequate protection. They are all Oronmila's friends. They had also entered into an all-abiding covenant with Ifa - right from heaven. After this, the parents need to feed egbé for them regularly in order to ensure the support and encouragement of their heavenly peers for them to reach the very peak of their chosen careers, Fun’ niiyan'ra re ni'yan Fun'ra agbado nfi yan'ra re 'eko Fun'ra obinrin afi yan'ra re I'aayo Fun'ra omg bibi Olofe nf yan'ra rél'aremo Dia fan Orunmila Ifa 0 se egb¢ ewe wony! Ebg ni won ni ke waa se Ogb'ebo, oru'bo Ko pe, kojinna Ewa bani ntwowgire Nie emamamaj'Awo 0 bajeo Sebl ewe e koko lafis'ami Ope Translation Itis the quality of the yam that selects it for pounded-yam It is the quality of the maize that selects it for corn-meal Ttis the attitude of a woman that makes her the favourite wife Itis the attitude of a child that makes him an heir apparent Thesewere the declarations of Ifa to Qranmila ‘Who shall befriend all these youths He was advised to offer ebo 7212. {1 erome He complied Before long, not too far Come and join usin the midst of all ire Lo, please do not break this covenant We have chosen a cocoyam leaf as the symbol (of the covenant) Ifa says that it foresees the Ire of childbearing for a barren woman. This woman is between 30 and 45 years old. The woman in question is too proud and too full of herself. Even though she had never had any child in her life, yet she had been making it difficult for men to approach her for a long-lasting relationship. This woman prefers casual relationship toa serious affair. If says that this woman must think of having a partner of her own if she had not had any. She needs to be less arrogant to her partner and think more seriously about having her own child in her life. Ifa also says that throughout the period that the woman in question ought to be serious about child-bearing, she was busy pursuing worldly possession. The woman needs to offer ebo with 200 brown rats, one bead which would first be tied round her waist and then used as part of the ebg materials. If she already has a bead tied round her waist, that is the one she must use. Her partner also needs to offer one brown rat as ebo, These ebg materials are to be carried to the outskirt of the town and placed by the roadside separately, The couple must not go together. The husband must go first while the woman goes later to place her own eb a few metres away from that of her husband. Ifa says that if all these are done accordingly to Tfa's specifications, the following year will not meet the woman without carrying her own baby either in her womb, ready to deliver, or on her back, already a proud mother. A stanza in Eji-Ogbé supporting this says: Aw'Olurokun w'Olurokun Béela or'Olurokunmg 73fe Dida: An imstation to a Consutaton Mo ni nibo!"Olarokun gbelo Won ni Olurokun nbe nt'le aye Aw’Aberokun w'Aberokun Bee la or'Aberokunmo MoniniboAberokun gbe io Won ni Aberokun ribe Falade Orun Diafun Aye TH s'qmo Olodumare Aggtun Qbaateni ola legelege Fort sagbeii ToFeyinti m'oju ekun sunrahun gmo Ebo ni won niko wa se Translation We searched and searched for Oldrokun Yet we did not find Olarokun Tasked where Olurokun had gone to They sald that Olurokun is stillin this world We searched and searched for Abérokun Yet we did not find Abérokun Tasked where Abérokun had gone to They said that Aberokunisin heaven These were Ifa's declarations to Aye, the world The offspring of Olodumare When weeping in lamentation for her inability to have her own baby She was advised to offer ebo Ayé, the world was an offspring of Olodumare. All the secrets of the world were inside her belly, All the resources inside the world were embedded inside her. All the wisdom in the world was also in her custody, As a result of this, Ayé was full of herself. She was Proud and arrogant. She saw no reason why she should bow down for any man. Knowing that she had more resources than any man, she found it difficult to maintain any lasting relationship with any man, As a result, she used to snub men. If she had anyone as lover, she had no emotional consideration for him. Ata stage, she made up her mind that no man would ever see her nakedness. Ata point, she realized that she was getting older and older, but she had no 1441 ep opbe child. She became worried and consequently, she went to the house of the Ifa priests mentioned above. There, she was assured that she would have her own baby in her life. She was however advised against being too self- centered, She was also told to her humility to her man. They told her that any woman whose nakedness cannot be seen by a man can never have a child. She was advised to offer ebg as prescribed above. She was also told that she had a bead tied round her waist and that the bead must be added to the ebo. All these were to be taken to the outskirt of the town. Hearing all these, she signified her readiness to offer the ebo as quickly as possible. The Ifa priests told her to go and look for the 200 em¢ (brown rats) she needed to offer the ebo. Aw'Olurokun w'Olurokun Bee la or'Olurokun mo Moni nibo'Olurokun gbelo Wenn Olarokun nbe ni'lé aye Aw'Abgrokun w'Aberokun Bee lao rAberokun mg Mo ninibol'Aberakun gbélq Wonni Aberokun nbel'alade Qrun Dia fan Okankanlenirun Irunmole Won ilo ree fe Aye Ttis'omo Olodumare Agotun Oba ate'ni gla legelege fori s'agbeji Fbo ni won niko waa se Translation We searched and searched for Olurokun Yet we did not find Olurokun asked where Oldrokun had gone to They said that Olurokunis still in this world We searched and searched for Abérokun Yet we did not find Abérokun Tasked where Abérokun had goneto They said that Abérokun is inheaven These were Ifa's declarations to the 401 Irdnmolé When each of them wished to proposition and marry Ayé 75{fa Dida: An tation to Me Consultation The offspring of Olodumare Each of them was advised to offer ebo Knowing that Ayé was full of resources and potentials, all the 401 Iranmglée were eager to marry her. When each of them approached her, she snubbed them. They then went to the home of the Ifa priests mentioned above for Ifa consultation in order to know what they needed to do in order to have Ayeé's hand in marriage. The Awo assured them that anyone among them who could offer ebq prescribed above would be the lucky husband of Ayé. They were advised to offer one brown rat and money. The ebo was to be taken to the outskirt of the town. When the ebg was placed there, whoever carried the ebo there was supposed to hide somewhere and watch the ebg throughout the day and see what would happen before returning home late in the eveining of that day. When the 401 Iranmoleé heard of this, they all said that there was no reason why they should go into all those troubles because of one ageing woman. Consequently, they refused to offer the ebo. None of them was able to marry Ayé, the daughter of Olodumare. Aw'Olurokunw'Olurekun Bee laor'Olurokunm9 Mo nintbo!Olurokun gbe lo Won ni Olurokun nbe ni'lé aye Aw‘Aberokun w'Aberokun Bee laor'Aberokun mo Mo ni nibol'Aberokun gbé lq Won ni Aberokun nbe l'alade Orun Dia fun Qrunmila Ifa nl reefe Aye Tiis'omo Olodumare Aggtun Qba ate'nl ola legelége fori s'agbeji Eboniwan niko waa se Translation We searched and searched for Oldrokun Yet we did not find Olarokun, asked where Olurokun had gone to ‘They said that Olurokunis still in this world 76II eros We searched and searched for Abérokun ‘Yet we did not find Aberokun ‘asked where Abérokun had gone to They said that Abérokun is in heaven These were Ifa's declarations to Oranmila When proposing to marry Ayé The offspring of Olodumaré He was advised to offer ebo Oranmila, seeing that all the 401 Iranmole tried and failed in their bid to marry Ayé, the daughter of Olodumare, also approached the same set of Ifa priests for Ifa consultation on the same subject, The Awo also assured him that he would succeed in marrying Ayé, but that he needed to offer ebo as prescribed to the other Iranmdle. Qrdnmila realized that the 401 Iranmole failed because they did not offer the ebo as prescribed. He then made up his mind to go and get the brown rat and bring it to the Awo so that the ebo could be offered for him. Very early on the following day, Qranmila went to Efigbomekun market to purchase the brown rat and returned to the home of the Ifa priests so that the ebg could be offered on time for him to carry to the outskirts of the town. The Ifa priests offered the ebo and Oranmila set out on his short trip. He placed the eb by the roadside at the outskirt of the town and found a hidden but comfortable place from where to keep vigil on the ebo throughout the day as instructed by the Ifd priest. On that same day, as fate would have it, Ayé too chose to go to Ejigbomekun market to purchase her own 200 brown rats so as to enable the Ifa priests to offer her own ebg for her and for her to carry same to the outskirt of the town, On the very day in question however, all the rat sellers in Ejigbomekun market brought exactly 200 rats to the market. Qrannmiila had bought one of the rats, leaving a remaining 199 rats for sale on that day. This market opened for commodities transactions once every five days. When Ayé arrived at the market she bought all the 199 rats and searched endlessly for ‘one more rat, all to no avail. With heavy heart, she left for the home of the Ifa priest. 77{fa Dida: An inition to tla Consultation In the home of the Ifa priests, Aye explained that she could only get 199 rats to buy and that she was informed that there were only 200 rats in the market on that day but that one man came to buy one of the rats which made it impossible for her to get the 200 rats she needed. The Awo told her that it would have been perfect if she had been able to secure the 200 rats needed for the ebo. This notwithstanding, the Awo offered the ebo for her and instructed her to carry it to the outskirt of the town, She left the home of the Ifa priest and set out on her way to the outskirt of the town. However, she was not fully satisfied that she could not get the whole 200 rats needed for her ebo. At the outskirt of the town, she placed her ¢bo very close to where Orunmila was hiding but she did not see him. She knelt beside her ebg and was praying fervently to the gods to please accept it even though it remained one rat for it to complete the 200 rats she needed. While she was praying, Olodomare breathed life into the one rat offered by Orunmila as his own ebg. The rat ran toward Ayé. When Aye saw this, she was determined to catch and kill the rat in order to add it to her eb9 to complete the 200 rats she needed. She began to pursue the rat up and down. She ran towards Orunmilla three times without knowing that Oranmila was close by. On her third approach, however, as she was about to hit the rat with a stick, she slipped, her wrapper loosened and she fell down completely naked. The bead she tied round her waist was clearly seen by Oranmila. The bead had a distinct loop. Because she was unaware that she was being watched by someone she stood up stil! naked, and used her hand to clean the dust particles from her body. While doing this, Oranmila greeted her and expressed how sorry he was for her when she fell down. On hearing this, Ayé hurridly picked up her wrapper and tied it round her body before answering Ordnmila. She later asked Orunmila if he ever saw her in her nudity. Ordnmila responded that he never did, except that he saw the loop of the bead she tied round her waist which he could describe in details. 78II exca605 There and then, Ayé made up her mind to become Oranmila's wife, since he was the first man to see her in her complete nakedness. The marriage ceremony was a quiet one. Only a handful of people were invited. The following year, Ayé became the proud mother of a bouncing baby. However, tried as people did, nobody ever knew what lead to the final decision of Ayé to marry Oranmila. While in Orunmila’s home, Aye showed her husband the secrets of the world. This made Orunmila to be even wiser and more appreciative of the intricacies that abound in the world. Whenever anyone asked how Orunmila became Aye’s husband, itremained a mystery which no one could fathom. Thus the Awo present especially the students of Oranmila began tosing lyere: Yeee,yeeeo Tifa ofife Aye, enikanomgo Yeee,yeeeo TAye ofife Ifa, entkanomoo Translation Yeee, yeeeo ‘The way Ifa became the husband of Aye, nobody knows Yeee, yeeeo The way Ayé became the wife of Ifa, nobody knows Ifa says that the person for whom this Odd Is revealed shall be blessed with a good and compatible spouse, With appropriate ebo, nothing shall hinder the marital bliss of this person. Aw Oldrekun w‘Olarekun Béelaor'Olurokun mo Mont nibo r'Olurokun gbelo Won ni Olurokun nbent'leaye Aw'Aberokun w'Aberokun Bee lao r'Aberokun mo Moni nibol'Abérokun gbe lo Won niAberokun nbefalade Qrun Dia fun Aye Titi s’9mg Olodumare Agotun 79Ma Dida: An invitation to Ha Consutation Qba atent ola legelege fori sagbeji Tof eyinti m'djd ekun sunrahunomo Ebo niwon nikowa se Ogb'ebo, oru’bo Aw'Olorokunw'Olurokun BeéelaorOlurokunm¢ Mo ni ntbo'Olurokun gbel9 Wonni Olurokun nbe ni'leayé Aw'Aberokun w'Aberokun Bee laor'Aberokun mg Moni nibol'Abérokun gbelo Won ni Abgrokun nbel'alade Orun Did fun Okankanleninin Irunmole ‘Won illo ree fe Aye Tit s'qm9 Olodumare Aggtun Qbaate’niola legelege fori s'agbeji Ebo ni won ni ko waa se Wonko't/ ogbonyin s'ébo Aw'Olurokun w'Olarokun Beelao r'Olurokun mo Mo ni ntbo 'Olarokun gbé lo Wononi Olurokun nbeni'le aye Aw’Aberokun w'Aberokun Bée lao rAbérokun md Mo ni nibol'Abérokun gbelo Won ni Aberokun nbe I'alade Qrun Did fan Orunmila Tfanlo ree fe Aye Tiis'oma Olodumare Aggtun Qbaate'nt olalegelege Fort s'agbeji Ebo ni won niko waa se Ogb'ebo, oru'bo Nie yehee, eytara TAyeofife'Fa Enikanomgo Yehee, eyiara Ti'facfifAye Enikanomgo Translation We searched and searched for Olurokun Yet we did not find Olurokun 80| ex 0906 Tasked where Oldrokun had gone to They said that Oldrokun is still in this world We searched and searched for Aberokun asked where Abérokun had gone to. They said that Abérokun is in heaven These were Ifa declarations to Aye, the world The offspring of Olodumare When weeping in lamentation for her inability to have her own baby She was advised to offer ebo We searched and searched for Olarokun Yet we did not find Oldrokun Tasked where Olurdkun had gone to They said that Olarokun is still in this world We searched and searched for Abérokun_ Yet we did not find Abérokun asked where Abérokun had gone to. They said that Abérokun is in heaven These were the declarations of [fa tothe 401 Iranmole When each of them wished to proposition and marry Ayé The offspring of Olodumare Each of them was advised to offer ebo We searched and searched for Olardkun Yet we did not find Olarokun Tasked where Oldrokun had gone to They said that Olarokun is still in this world We searched and searched for Aberokun Yet we did not find Abérokun asked where Abérokun had gone to. They said that Abérokun isin heaven These were Ifé's dedarations to Oranmila When proposing to marry Ayé The offspring of Oledumare He was advised to offer ebo Hecomplied Now yehee, this s really wonderful Until Aye goes with Ifa Nobody will everknow Yehee, this is indeed marvelous Until Ifa becomes Ayé's companion Nobody will ever comprehend Ifa says that both husband and wife shall live happily together for a very 81ta Oita: An tration to fa Consutation long time. Nobody shall be able to come in between them. They shall both become successful and influential in their community. 13. Ifa says that it foresees the Ire of victory over death, afflictions and evil forces for the person for whom this Odd is revealed. Ifa says that even though he/she is under the constant threat of death, he/she will nonetheless live long and happily. Ifa says that the person for whom this Odo is revealed needs to feed Ifa with two rats on the fifth day that this Odo is revealed, and two fish on the ninth day, two fowls on the 13th day and one goat (If it can be afforded, two) on the 17th day this Od is cast. All the evil forces of death, afflictions, contention and loss (and most especially death) shall run away in the vicinity of this person. A stanza in Eji-Ogbé supporting this assertion says: Igi teere igho nbo waa dij! Abuja bo waa d’ona Igiwere-were-were igho nbo waa d'ifi Dia fun Baba Jagadaruwa Tiwon bi Ej Ogbe sq locka Nijg owen ni Iku kan-an Ebo ni won niko waa se Translation The slender forest tree shall soon become a mighty tree Ashort-cut route shall soon becomea major road The small trees shall soon become mighty forest ‘These were the declarations of Ifd to Baba Jagadaruwa The name given to Eji-Ogbe When they declared that it was his turn to die He was advised to offer ebo. The evil forces of death, afflictions, contention and loss were on the rampage in the town of Il¢-Ife during the period when all the 256 Odu were here on earth, living in the midst of, and as, human beings. They had killed several people, leaving in their trail, anxiety, sorrow, pain and anguish. Before long, they declared that their next victim was Baba Jagadaruwa, also known as Efi Ogbé. When this information reached him, Efi Ogbé went to the Awo mentioned above for Ifa consuttation. The Awo assured him that he would not die at a tender age. (Efi Ogbe was the youngest of all the 16Il er o0be principal Oda). He was advised to offer ebo and feed Ifa as stated above. He complied. The day Death came to his house, he informed Death to try Oyeku Meji. The second day, Death went to QOyeku Méji and was told to try Iwori Meji. On the third day, Death went to Iwori Méji and was told to try Odi-Meéji. On the fourth day, Odi-Meji was visited and Death was told to try Irosun Meji. Very early on the fifth day, as Death was about to visit Irosan Méfi, Efi-Ogbe fed Ifa with two rats. When Irosun Méji was visited, Death was told to try Ow6nrin Meji. The following day, Death was informed to go to Obara Meji. On the eighth day Death tried Okanran Meji. On the ninth day, Efi Ogbe fed Ifa with two fish. That day, Death visited Ogunda Meji and was told to visit Osa Meji the following day; and Tka Meji the day after; and Otarapon Méji the next day after. On the 13th day, Eji-Ogbe fed Ifa with two hens. On that same day, Death visited Otura Méji only to be told to try Ireté Meji the following day. On the 14th day, Death visited Irete Meji and was told to try Osé Meji on the 15th day. Death visited Os¢ Méji and was referred to Ofan Meji. On the 16th day Death visited Ofan Meji and was referred to Os¢-Otuird on the 17th day. On the 17th day, Eji-Ogbe fed Ifa with two goats. Death got tired of pursuing Eji-Ogbe about and left him alone. Eji Ogbé was so happy thathe began to sing while feeding Ifa with the goats, saying. Ran miniku ogjokano Feran Ran mini'ku oojo kan Feran Ran mini‘ku nrayel'cwoo Ranmini'ku nrayel'ayao Ranmini'ke nrayebi'meo Ranmini'ku nrayeéni'regbogbo eran Ranmini‘ku oojokano eran Translation Help carry my death away today 83Ifa Dido: An invtion fo fa Concuitation Oh ye beast Help carry my death away today Help carry my death away for me to be prosperous Help carry my death away for me to be secure a spouse Help carry my death away for me to have children Help carry my death away for me to have all Ire You beast Help carry my death away today You beast Ifa says that the person for whom this Odo is revealed shall nat die young so that he/she will be prosperous, will get married, will have children and have all the other Ire in life such as having a house of his/her own (a certainty for Eji-Ogbe children) before he/she dies. Igitderd igho bo waa djl Abuja nbo waa d'ona Igiweré-were-were igbo bo waa d'tji Did fun Baba jagadaruwa Tiwgn bi Ejl Ogbe sq look Nijo 9 won ni Iku kan-an Ebo ni won niko wad se Ogb'ebo, 6 ru'bo Eji Ogbe lo ku Oyeku Meji Oyeku Meji lo ku Iworl Meji wort Meji lo ku Odi Mejl Odi Mei lo ku Irosun Meji Trosun Meji lo ku Owonrin Meji Qwonrin Meji lo ku Obara Meji Qbara Meji I¢ku Okanran Meji Okanran Mejilo ku Ogunda Meji Ogunda Meji lo ku Osa Meji Osa Mejl lo ku Ika Meji ‘ka Meji lo ku Oturapon Meji Oturupon Mei lo ku Otura Meji Otura Mejilo ku Irete Meji Trete Mejilo ku Ose Mejii Qs¢ Meji lo ku Ofun Meji Ofun Meji lo ku Qse-otura Njéran mi niko, ojo kano - Feran 84I gr onb0 Ran mi nt’ku ogjo kano Eeran Ran mini'ku nrayel'’owoo Ran mini’ku nrayel'ayao Ran minikd nrayebi'moo Ran miniku nrdyééni're gbogbo Feran Ran mini‘ku oojg kano eran Transiation The slender forest tree shall soon become a mighty tree Ashort-cut route shall soon become major road The small trees shall soon become mighty forest These were the declarations of Ifa to Baba Jagadaruwa The name given to Ejt-Ogbe When they declared that it was his turn to die He was advised to offer ebo Efi-Ogbe asked them to try Oyeku Meff Oyeka Mefi asked them to try wort Méjt ‘wor! Mefi asked them to try Odi Meji Odi Meji asked them to try Irosun Méfi ‘rosun Meéfi asked them to try Owenrin Meji Qwonrin Mefiasked them totry Obara Meff Qbara Mefi asked them to try Okanran Meji Okanran Mefi asked them to try Oganda Méjt Ogunda Mefi asked them to try Osa Meji Osa Méji asked them to try'Ika Meji [ka Mefi asked them totry Oturupon Mefi Oturupon Meji asked them to try Otura Meji Otura Meji asked them to try Irete Mejt “‘Irete Mejt asked them to try Ose Méji Ose Met asked them totry Ofun Mefi Oftin Meft asked them to try Os¢-Otara Please help carry my death away today Ohye beast Help carry my death away today You beast Help carry my death away for me to be prosperous Help carry my death away for me to be secure a spouse Help carry my death away for me to have children Help carry my death away for me to have all Ire You beast 85reise: An invitation te Ha Consution Help carry my death away’ ‘today You beast 144, Ifa says that the person for whom this Oda revealed is about to have a change of environment - a change of home, a chance of work or workplace, a change of school, a change in vicinity and so on. If he/she is ‘contemplating this, or even @ change of spouse and so on, he/she is strongly advised against such move as it can only lead to misfortune, pain and disappointment. This is one of the most serious and most important aspects of Efi-Ogbe. Astanza inthis Odu says: Ogbagba ab'idi ku Dia fun Qlomo-Agbo-Esie Nijg to nt'orun bo wa ste Aye Ebo ni won nl ko waa $e Wonnt ke malo Translation The nail with its broad base He was the Awo who cast if for Qloma-Agbo- Esk ‘When coming from heaven into the world He was advised to offer eb He was also told not togo Qlomg-Agbo-Esi¢ was a permanent resident in heaven. One day, decided to change his environment by coming to reside on earth on permanent basis. He therefore went to Qgbagba-Abidi-ku, his Awo i heaven for [fa consultation. His Awo however advised him never to change his environment at thi material point in time as Eji-Ogbe was opposed to any change of abod: work, career, relationship, etc. whenever it was revealed durir consultation. Qlgmg-Agbo-Esi¢ had nonetheless made up his mind change his place of abode. Without minding the warnings of fa, he left f earth. While on earth, he was faced with untold hardship. Human beings began eat his body. He became tean and haggard. When this suffering becar unbearable, he returned to heaven unceremoniously. The day he reach heaven was the day he went straight to the home of Qgbagba-Abidi-ku, ' 86Ita D368: An ination fo fs Cansutation Help carry my death away today You beast 44, Ifa says that the person for whom this Odo revealed is about to have a change of environment - a change of home, a chance of work or workplace, a change of school, a change in vicinity and so on. If he/she is contemplating this, or even a change of spouse and so on, he/she is strongly advised against such move as it can only lead to misfortune, pain and disappointment. This is one of the most serious and most important aspects of Efl-Ogbe. Astanza in this Odd says: Ogbagba ab'idi ku Dia fun Qigmg-Agba-Esi¢ Nijo to nit'qrun bo wa st'le Aye Ebg ni wonni ko waa se Won niko malo Translation Thenail with its broad base He was the Awo who cast Ifa for Qlomo-Agbo-Esi¢ When coming from heaven into the world He was advised to offer ebo He was also told notto go Qlomo-Agbo-Esi¢ was a permanent resident in heaven. One day, he decided to change his environment by coming to reside on earth on a permanent basis. He therefore went to Ogbagba-Abidi-ku, his Awo in heaven for Ifa consultation. His Awo however advised him never to change his environment at that material point in time as Eji-Ogbe was opposed to any change of abode, work, career, relationship, etc. whenever it was revealed during consultation. Qlom9-Agbo-Esi¢ had nonetheless made up his mind to change his place of abode. Without minding the warnings of Ifa, he left for earth. While on earth, he was faced with untold hardship. Human beings began to eat his body. He became lean and haggard. When this suffering became unbearable, he returned to heaven unceremoniously. The day he reached heaven was the day he went straight to the home of Ogbagba-Abidi-ku, his 86Ih Onbe Babalawo. He narrated his ordeal to the Awo. The Babalawo blamed him for refusing to heed Ifa's warning. He was told to offer ebo with one matured pig. He complied. After this, he was asked to return to earth and that everything would, as from that day, turn right for him. The next day, he went back to earth. On earth, he became very important. All things relied on him for their survival. Those eating him developed strange illnesses which usually made their cheeks swell. Nobody dared to eat Qlomo-Agbo-Esi¢ again. He continued to live happily on earth ever since. Ifa says that Qlamo-Agbo- Esié is the name given to the ground, or earth-dust, It cannot be eaten. Neither can it be mishandled without impunity. Ogbagbaab'idi ko Dia fun Oloma-Agbo-Esi¢ Nijo to nt’grun be wast'le Aye Ebo ni won niko waa $2 Ogb'ebo, dru'bo Ko pé, kojinna Ewa ba nini wowgire. Translation Thenail with its broad base He was the Awo who cast Ifa for Qloma-Agbo-Esté ‘When coming from heaven to earth He was advised to offer ebo He complied Before lang, not too far Join us inthe midst of all Ire Ifa says that with patience, and accurate timing, all things shall come out fine for the person for whom Efl-Ogbe is revealed. 15. Ifa warns that the person for whom this Oda is revealed must never be untruthful or tell lies in order to receive any favour from anyone. Ifa also warns this person never to show lack of gratitude whenever he/she is done a favour - no matter how little this favour may seem, 87‘fe Dida: An invitation fo Ife Consunetion Ifa says that if he/she engages in lying and/or shows ingratitude, all what he/she had ever made in this life shall be retrieved from him/her by Olodumare and Ifa. The end is filled with regrets. On these aspects, Ifa says: Iwaju -iwaju o, 'opa ebiti rest Dia fan Orunmila fa ns'awo lo si Ife Asoata Ebo niwon niki won se Translation Ttis in front that the staff used to bait a dead fall trap springs to This was Ifa's declaration to OQranmilla When going on Ifa mission to Ife, the: truthful They were advised to offer ebo Oranmila was going to Ife Asooto, the truthful, together with all 16 principal Oda and Ose Tuura. On their way they arrived at the city of the Blind. All the inhabitants of this city were blind. On reaching there, Oranmila expressed the desired to take tobacco snuff because he was feeling the urge for it, The blind people said that if not that they could not see, the village where they sell tobacco and snuff was very close to them. Oranmila then asked them “what if we help you to regain your eye sights, will you get the snuff for us?" They responded in the affirmative. “I hope you are not lying to us”. They all responded that they could never lie over such important issue. Orunmila, having secured the promise from them, hit the staff of truth on the ground. He asked them all to hold the staff; those who could not hold the staff of truth were asked to hold the blind persons next to them. When they all did, the 16 principal Odu and Os¢-Taura began to sing, saying: Akil se¢ bahun Eewo Akilseebahun Eews Translation Ttis not rightto (lie) do sucha thing Ttis forbidden Ttis not proper tolie 88{I ey ote Ttisa taboo Suddenly, they all regained their sights. All of them began to go to transact their respective businesses. At that point, Qranmila called all of them and asked, "what about your promise to us?” They responded with another question, ‘which promise?’ Ordnmila responded, "The promise you made that you would procure tobacco and snuff for us", "Are you deaf or something? What sort of restless man is this? If you must take tobacco or snuff, go and buy, We have explained to you where to get it’. Orunmila told the 16 principal Odd and OseToura, "let us go, they have lied to us and insulted us inthe process". They left with disappointment. Their next port of call was the city of Cripples. Oranmila also expressed his desire to use snuff. They too said that if not for their inability of walk, they would have gone there to secure plenty of tobacco and snuff for him. He asked if they would give the stuff to him if they helped them to regain the use of their limbs. They promised that they would. Orunmila asked them to hold on to the staff of Truth. They did. The 16 principal Oda and Ose- Tuura sang for then as they did for the Blind. They immediately regained the use of their limbs. All of them decided to go about their respective businesses. When Ordnmila asked them to fulfil their promise to him, they told him that if he had not been drinking the herbs prepared for him to bath with, he would have known that he ought to go and buy his tobacco by himself. Afterall, they were not his slaves. Qrunmila asked his 17 disciples to let them go. He said that they had lied to them and passed insults on them. They also reached the city of those who had hunch backs. All the citizens of this town had hunch back. They behaved like their counterparts when their ailments were cured. Oranmila and his disciples left with disappointment that they had been deceived and insulted. Their next port of call was the city of the Albinos. All of the inhabitants there were Albinos. They also treated Orunmlla and his disciples exactly the same way that those in the cities of the Blind, Cripple and Hunchback did. Oranmila and his disciples left this town. Soon after this, Oranmila and his disciples arrived at Ifé Asoate. He expressed his desire to take snuff. The inhabitants of Ife Asooto asked him to wait a little bit for them. Before long, they returned with two rats, two 89‘fa Dida: An ination fo fe Consultation fish, two hens, two matured goats, two big kolanuts, two big bitterkolas, two kegs of wine and plant of tobacco and snuff. Qrunmila was so impressed that it was still possible to find a town where people were that hospitable. Oranmila asked Os¢-Oturd to go back to Olddumare to bring the calabash of Destiny. He told Osé- Tuura to pass through the cities of the Albinos, the Hunchbacks, the Cripples and the Blind, and ask them to hold the staff of Truth and make them return to their previous conditions. The Albinos who had hitherto been changed to dark complexion retumed to their original white skin colour; the Hunchbacks whose backs had hitherto been straightened also developed hunchbacks again; the Cripples who were walking freely returned to their original lameness; and the blind who had regained their sights also became blind again. They all lived and died miserably, full of regrets. The inhabitants of Ife Asootd were given the calabash of Destiny; they were blessed abundantly for their truthfulness and their sense of appreciation. They were assured and given the full blessings of the Deities. Ifa says that as long as the person for whom this Odu is revealed is truthful and honest, as tong as he/she is appreciative of good gestures done to him/her, so long shall he/she be receiving the blessings and supports of the Deities. Iwaju -iwajd o, ropa ebiti n rest Did fun Orunmila Ifa ns'awo lo si Ife Asocto Ebg ni won ni ki wonse Nie¢ka s‘otitgo Kas'ododo Agha te s‘otitg ni ‘mole ngbe Translation Ttis in front that the staff used to bait a dead fall trap springs to This was Ifa's declaration to Qranmila When going on Ifa mission to 1fé, the truthful ‘They were advised to offer ebo Be truthful Berighteous The elders who are truthful are supported and blessed by the 90Ile cate Deities NOTE: If this particular stanza is the area picked by Ifa where the ebg of Eji Ogbe is to be offered, then itis forbidden forthe Awo to imprint Eji Ogbe on the Opon Ifa, the Ifdtray. Instead, the Awo needs to imprint on the Qpgn-Ifd, Osé¢-Otura in order to receive the Ase and Igba Iwa (Calabash of Destiny). Thatis the time that the blessings and support of the Deities are assured. 16. Ifa says that the person for whom this Odu is revealed needs to be warned against engaging in self-deceit. Ifa says that this person is working himself/herself up over what has already been spoilt without having a thought on how to have a new and better one. He/She is placing his/her hope on something that could be of no benefit to him/her anymore; whereas he/she still have the chance to secure another one that can be very useful. Ifa says that the person for whom this Odu is revealed needs to cast his/her mind off what is clearly lost, spoilt or damaged and concentrate his/her effort instead on how to get a better replacement. The ebo materials here depend largely on the damaged, spoilt or lost thing which needed to be replaced. Ifa says that this must be done asquickly as possible so that it will not be too tate for the person for whom this Odd is revealed. On this aspect, Efi-Ogbe says: Ifa wi, lo di el'¢tan mietan Molo dief'¢tan mi etan Bara Agbgnniregun Orunmila niki won Io mu enito ntanararejewa Translation Ifa says that It is a matter of deceit: I chorus that it is a matter of deceit, Oranmila the Bara Agbonniregun Oranmila asked them to go and bring the person who engages in self-deceit to him 91{fa Dida: An intatin to He Consuton One day, Orunmila called all his followers together. He gave them an assignment to go and bring for him the person they knew was engaging in self-deceit. They traveled far and returned with Alara, the king of Tlara- Ekitl, "This is the person we saw who was deceiving himelf', they told Oranmilla, “Is it true that you are engaging in the act of self deceipt?” Qninmila asked Alara. ‘How am I deceiving myself?’ Alara countered, "My father was aking; Lam now aking. My father was powerful; Tam powerful. Tam more powerful than my father, My father was popular during his tife time; 1 am popular and definitely more popular than my father. My father had several wives and children during his life time; I have several wives and children and even more than my father. My father had several properties during his life time; I have more properties my father. So, how am I deceiving myself?" Orunmila declared that Alara was surely not deceiving himself. Orunmila again asked his disciples to go and bring for him the person engaging in self-deceipt. They again went and brought Ajero, Owarangun, Qbaléy9-Ajori and so on, one after the other, Orunmila asked each of them if it was true that they were engaging in self-deceipt. One by one they denied the allegation and gave their defences similar to the ones Alara gave. One by one, Qrunmila declared that they were not engaging in the act of self-deceit. Once more, Ordnmilla asked them to go and bring the person engaged in self-deceit. They confessed that they did not know such person. Oranmila asked them to go and bring for him a woman who gave birth to a set of twins, but who had lost the babies and had instead carved images representing the dead babies. Before they made enquiries in 10 compounds, they saw such woman. They brought the woman to Orunmila. After exchanging greetings, Orunmila asked after her set of twins, “They were dead”, she responded. “And what happened after?” Oranmila demanded from her. “They gave to me two dolls to represent the babies, I was also told that the babies had turned to Orisa and they will be assisting me in all my undertakings’, replied the woman. “What are you doing to the babies” Qrunmila asked. The woman replied, “I feed them, I clothe them, sing for them and dance for them”. Oranmila asked her what happened after singing and dancing for the dolls? “Nothing happens”, she responded. 92{I E0008 “When you talk to them, did they reply you?”. No”, she said. “When you send them on errands, do they answer you?” “No, she replied. “When you feed them, who eats the food, is it the babies or cats, dogs, goats or rats and lizards?” Orunmila asked. “To speak the truth, all of these animals except the doll babies eat the food”, she responded. That was when Qrunmila declared; "here is the person who engaged in the act of self-deceipt”, When the woman asked why Orunmila said that she was deceiving herself, Oranmila responded that, “instead of looking for means to have other children who will be useful to you in future, you are celebrating the ones which had already died, spoilt and of no benefit to you anymore. Instead of looking for two rats, two fish, and two hens for me to offer ebo for you so that you will become pregnant and later a proud mother of a baby, you are still singing, dancing, feeding and fending for ordinary dolls! She agreed that truly, she had been engaging in self deceit. She vowed to rectify her mistakes forthwith. That same day, she brought all the ebo materials to Orunmila and the ebo was duly performed. Orunmila asked her to go to his backyard and Pluck the first leaves she found on her right hand and the first ones she found on her left. She did. The two leaves were ground together to make herbal soup for her consumption. Oranmila told her to go to her home, that she had just taken pratical steps against her former act of self-deceipt. A month after this ceremony, she became pregnant. After the pregnancy, she gave birth to a bouncing baby. This time around, the baby survived. On the sixth day of birth, people gathered together for the naming ceremony. The woman insisted that only Oranmila could name the baby since only he knew how the baby came into being in the first place. They invited Orunmila for the naming ceremony. When he arrived, he asked her that on the day she came for the ebg, she was asked to go to his backyard to pluck some leaves; did she remember the leaves she plucked on her right side? She replied that they were Tdord leaves. And the ones on her left side? She replied that they were Owd leaves. Orunmila replied that the baby whose mother ate herb soup prepared 931a Dida: An iwitetton to la Consuteton with Idord and Owd leaves had brought its name from heaven. The baby should be named Idowu. Thatis, Idord + Owu = Idowd When “Idowo’, the baby attained 30 months of age, the mother brought to Orunmila another set of two rats, two fish and two hens for another bo, she told Qronmila that she needed another baby. Oronmila told her that was the period she no longer engaged in self-deceit. The ebo was offered for her. And as it happened the first time, she was sent to the backyard to pluck leaves. She did with both hands, and she soon became Pregnant. After this, she gave birth to another bouncing baby. The baby also survived. During the naming ceremony, Orunmila was invited. He asked the mother to name the leaves she plucked on her right side; she responded that they were “Lara” leaves, And the leaves on the left side, she responded that they were “Araba” leaves. Orunmila declared that the baby born after the mother ate the herb soup prepared with “Lara” and “Araba” leaves should be called Alaba. That is Lara + Araba = Alaba. The woman was full of joy, singing and dancing and Praising Oladdmaré, Ifa and Qranmilla saying: ‘Omo merin worqwordfeminikan ‘Qmo merinworowdro Femi nikan Om9-Tayeé omo ni, omo ni Omo-Keyindé omg ni, mo ni Eyi Alaba 9mo ni, omoni Omo min'Idowu el’esa okun Omg mérin worqworo femi nikan Translation Four big babies for me alone Four hefty babies for me alone Omo-Tayé isa baby truly Omo-Kéyinde is truly a baby And Alaba is truly a baby But my own baby is Idowu, the owner of selected Okon beads 9441 er o900 Four big babies for me alone Ifa says that there is the need for the person for whom this Odu is revealed to take practical steps in order to change his/her lot from misery to joy from disappointment to fulfillment and from hopelessness to accomplishment. Ifawi, Olodieletan mietan Molo diel'etan mi ¢tan Bara Agbonniregun Orunmila ni ki won lo mu eni to ntanararejewa Wonloma Alara Won ni Alara ti awgn ri to ritan'ra re jeree Alara ni kinniinkan @tan? Alara loun 6 tan'ra dunje Orunmila ni ko tan'ra re je Won lq mu Ajero Won nt Ajero ti awon rito ntan'ra re je ree Ajero nf Kinni nnkan étan? Ajero loun 6 tan'ra oun j¢ Orunmila ni Ajero ko tan'ra re je Won lq ma Qwarangun-Aga Won ni Qwarangun ti awon ito ntan'ra re jeree Qwarangunlounotan'ra oun je Orunmila ni Qwarangunkotanrareje Wen lq mu Qbaleyo-Ajori Won ni Obaleyg-Ajori ti awonrito ntan'ra re je ree Qbaleyo ni kinni nnkan etan? Qbateyé ni oun otan'raounjeo Orunmila ni Obaley9 ko tan'ra reje Won ni awono mo enito ntan'ra re jemg Won ni ki won lo mu lya fbeji wa Eyitiomore mejeejitisin Tiwon wa gbe ere ibeji fun Won mulyatbejide Orunmila ni enito ntan'ra re je ree Eb ni won niko waa se Ogb’ebo, oru'bo Nje¢omo meérin worowore Femi nikan Qmo Taye mo ni, omg ni Qmo-Keyinde ome ni, oma ni Eyl Alaba omoni, omo ni 95{fe Dida: An inuttation to Ha Consitation Qmeq min'Idowd el'esa okun Omg merin worgword Femi nikano Translation Ifa says it is a matter of deceit I chorus thatitis a matter of deceit Orunmila the Bara Agbonnirégun Oranmila asked them to go and bring the person who engages in self deceit to him They brought Alara They said that Alara was engaging in self-deceit Alara said that what evidence did they have? Alara claimed that he was not deceiving himself Orunmila declared that Alara was not deceiving himself They brought Ajero They said that Ajero was engaging in self-deceit ‘Ajero said that what evidence did they have? Ajero claimed that he was not deceiving himself Oranmila declared that Ajero was not deceiving himself ‘They brought Qwarangon-Aga They said that Owarangun was engaging in self-deceit Qwarangan demanded for evidence of self deceit ‘Qwarangan said that he was not deceiving himself Oranmila declared that Owarangun was not deceiving himself They brought Obaleyo-Ajori They said that Obaléyo-Ajori was engaging in self deceit Qbaleyd said that he was not deceiving himself Ordnmila agreed that Obaléyo was not deceiving himself ‘They said that they did not know the person deceiving himself Oranmilla asked them to go and bring someone who gave birth to aset of twins And the twins died ‘And she was given two carved images to represent the twins They brought the woman to Qrunmila Oranmila declared that this was the person who engaged in self deceit ‘She was advised to offer ebo ‘She complied Now fourbig babies for me alone Four hefty babies for me alone Omo-Tayé is a baby, truly Omg-Kéyindé is truly a baby And Alabais also a baby 9617. Il erate But my own baby is Idowa, the owner of selected Okan beads Four big babies for mealone Ifa says that the person whom this Odu is revealed should be seriously warned against the act of being ungrateful for what ever deed that he/she received from Olodamare, Ifa and/or his/her feliow human beings. Ifa says that this person has the tendency of displaying lack of gratitude for whatever was done to him/her. Ifa says thatif this is not stopped forthwith, this person may find himself/herself in a situation where his/her ingratitude will not be tolerated, and he/she may be referred to where his/her cries for assistance may simply be ignored or handled with levity. Ifa also says that this person for whom Eji-ogbe is revealed needs to salute and praise Olodumaré and Ifa every morning, for all the good deeds he/she has received in life and ask for more good things. If this is done, he/she will never lack any good thing in life. Tf this is not done however, he/she will live a sad and worrisome life. On these, Ifa says: Ifa1d di ojumd mo nikini-kini Alkinimal'odi o Aikinimat'odi enio. Dia fun Olurombi To fini kotukota Oloun ol’okeiport oun-unki Won i nitorl i kinni ‘Ontounsin'fa sin'fa Ifa oun ogbe dunn Oronmila jil'aaarg kutukata OniOlurombiejlire Olurombt nf hun, oni hanan hun-un Orunmila nis ti jet o fin kun akun-sinu ‘Olurombi ni mitor! oun ol'ajeé ni Ifaja'we ajefun Olurombi Olurombi l'owo Olowonaatan Ko dupe!’gdg oke-ipori re 97{He Did: An ination to a Cansutation Translation Tfa says that it is when the day dawns that we greet one another Failure to greet each other amounts to keeping malice Refusal to greet one means keeping malice with such person This was the Ifa cast for Olarombt Who wakes up early in the morning And declared that she would never greet Ifa any more When asked why She responded that she followed Ifa for so long But her Ifa was of no benefit to her Oranmila woke up early in the morning He said “Olurdémbi good morning to you” Olorombt responded with “hun-un hun-un” Oranmila said that “Olurombi why are you murmuring and grumbling’? Oldrombt responded that it was because she had no money Ordnmila prepared the herb of wealth for Olurombt Olarémbi became very wealthy After securing abundant weaith She refused to give thanks to Ifa ‘Oldrombi was a follower of Ifa for some time. Ata stage, she refused to greet her Ifa anymore. When Orunmila realized this, he went to Oldrombi early in the morning to greet her. She responded with grumbling. When Ordnmila asked her why she was grumbling, she responded that after serving Ifa for so long, she had no wealth to show for it. Oranmila saw this as a challenge and he prepared herbs which make people to be wealthy for Oldrombi. She became very wealthy, but she still refused to give thanks or show her gratitude to Ifa. Tfa 16 di ojumo mo ni Kini-kini Aikini ma l'odio Aikini ma 'odi enio Dia fun Olurombi Tojinikutukotu Olounoloke iporioun-unki ‘Won ni nitori ikinni Oniounsin'fa sin'fa Ifa ound gbeounni Qrunmila jil‘aaare kotukuta 98II e.0960 Oni Olurombtejiire Olurombi ni hun, oni hanunhun-un Orunmila ni otije tio fin kunakun-sind Olurombi ni nitorl oun I'gke ni Ifa ja'weé oko fun Olurombi Oluronbil'kg Ol'gkotan Ko dupé I'odg oke-ipori re Translation Tfa says thatit is when the day dawn that we greet one another Failure to greet each other amounts to keeping malice Refusal to greet one means keeping malice with such person This was the Ifa cast for Olurombt Who woke up earlyin the morning And declared that she would never greet the Ifa any more When asked why She responded that she followed Ifa for so long But her Ifa was of no benefit to her Oranmita woke up early in the morning He said “Olarémbi good morning to you”, Olurombi responded with “hun-un hun-un” Oranmila said that “Olarombl why are you murmuring and grumbling” Olarombi responded that it was because she had spouse Ifa prepared the leaves of spouse for Olurombt Olurombi became successfully married woman After securing a spouse of her choice. ‘She refused to give thanks to Ifa When Orunmila realized that Olarombi refused to show appreciation when she became a very prosperous woman, he approached her again and greeted her. Oldrombt responded with complaints. When Oldrombi asked her why she was grumbling and complaining, she responded that it was impossible for her to have a responsible spouse of her choice. An appropriate Ifa work was prepared for her to that effect and she became a successfully married woman. She also became the envy of other married women and spinsters alike. Yet, Olurémbi refused to give thanks or show appreciation to her Ifa which made these things possible for her. Tfalo di ojumg mo ni kini-kini Aikini mal'odlo. 99ta Did: An initaton ole Coneutation Aikini mal'odienio Dia fon Olurombi To jini kutukato Olounol'oke ipori oun-un kt Wonni nitorlikinni Ontounsin'fasin'fa Ifaoun 6 gbeounni Orunmila jil'aaar9 kotokoto Oni Olurombte jiire Olurombi ni hun, oni honon hun-un Orunmila ni oti jéti ofin kunakun-sing Olurombi ni nitori oune nf'le ni Ifa ja'we ilekikg fun Olurombt Olurombi di ont'le Ont'lenaa tan Ko dupel'odg oke-fportire Translation Ifa says that when the day dawns, we need to salute each other Failure to do so amounts to keeping malice Refusal to greet each other means keeping malice with each other This was the Ifa cast for Oldrémbt ‘Who woke up early in the morning ‘And declared that she would never greet her Ifa anymore They asked her why She responded that after following Ifa for so long She had nothing to show for it Oranmila woke up early in the morning, he said, “Olurombt, good day to you” Olarombi responded with “hon-un hun-un” Ordnmila asked her“why are you mumuring and grumbling?” She responded that it was because she had no house of her ‘own Oranmila prepared leaves which make it possible for one to havea house for Olurombi Olarombi became a proud house owner After securing the house, she refused to show gratitude to Tfa After Ifa had made Olurombi a prosperous woman and made her happily 100il erowe married, she still refused to greet Ifa, show appreciation or even thank Ifa for all that Ifa had done for her. But in order to prove to her that Ifa had no grudge against her and that Ifa kept no malice, Qrdnmila still went to her early in the morning to greet her. As usual, she responded with mummur and complaints. Qranmila asked her why she was still complaining. She responded that it was because she had no house of her own. Oranmila made some herbal preparations for her and before long, she became a proud owner of a very big mansion. After erecting and completing this edifice, she refused to greet Ifa or show any form of appreciation. Ifa 16 di ojumg moni kini-kini Aikini malodio. Aikinima fod! enio Dia fun Olurombi To jinikutukata Olounol'oke iporoun-unki Won ni nitod ikinn! Oni ounsin'fasin'fa Ifa oun o gbe ounnl Orunmila jil'aaare kotukoto Oni Olurombiejiire Olurombi ni hun, ont honun hun-un Orunmila ni otijé tio finkunakon-sinu Olurombi ni mito oun o bi'ma ni Translation Tfa declares that when the day dawns, we need to salute each other Failure to do so amounts to keeping malice with each other This was the Ifa cast for Olarombt Who declared that she would never greet her Ifa any more They asked her why She responded that after serving Ifa for so long She had nothing to show for it Oranmila woke up early in the morning, he said, “Oldrombi, good day to you”, Olurombi responded with, “hon-on hun-un” Olorombt asked her, “Why are you murmuring and 401‘fa Dida: An ivitation fo fe Consutation grumbling?” She responded that it was because she had no child of her own Ordnmila realized that after ensuring that Oldrombi became a house owner, she still refused to greet Ifa. He went to greet her early in the morning. Oldrombi complained that her refusal to greet Ifa was because she had no child of her own. This was the time that Qranmila told her that she had some questions to answer. Ordnmila then asked her the following questions: “One, when you complained that you had no money, I made you prosperous beyond your wildest imagination, did you come back to give thanks or even show your gratitude?” Qrunmila asked. Olarombi responded that she never did. “Two, when you complained that you had no spouse, I made it possible for you to have a spouse of your dream. You became the envy of all. Everybody was praying to have a spouse like yours. Was that not so”? “It was so”, Oldrombi responded. “Did you come back to say thanks or show any form of appreciation? She was asked. “No, I never did”, Olurombt Tesponded. “Three, when you complained that you had no personal house, Ifa made it possible for you to erect the biggest mansion in your environment. Was it not so?” she was asked. “It was so”, she responded. “Did you come back to say your thanks or even show your gratitude to Olodumare and Ifa who made it possible for you?” “No, Inever did.” Oldrémbi responded. Qranmila then declared to her that it was clear that she was a person who never knew haw to show appreciation for any good deed done for her. For this reason, Oranmilla told her that her child was not with him. “If you need a child, goto beg for one in the home of Irdkd Ogba Olawere”. Tfa told her that she would meet several other people who had gone there for similar requests. The only condition was that they needed to make a solemn pledge of what that would give Irok0-Ogbo after they had been 102I erob= safely delivered. She was told that she must mention whatever she knew that she would be able to redeem as her pledge no mater how small. Oranmila cautioned her not to exhibit the type of attitude she had been displaying with him over there. With that, she was dismissed. When Olarombi reached the shrine of Irdko, she met several women making their pledge. “Iroko, if you give me a child, I shall be here this time next year to give you a big ewe”, “Iroko, I need a child, if you give me, I will come here next year to give you a big goat”; “Iroko, my husband's family had been planning to send me away because I cannot bear a child for my husband, if you give me a child, I shall bring you a big hen this time next year”; “great Iroko, a tree on earth but a Deity in heaven, my home is being threatened because I cannot give my husband a male child. His people are planning to marry another woman for him who will give him a male child. Make it possible for me to become pregnant this month and give birth toa male child so that I will give birth to the heir in my husband's lineage before any other woman. If you do this for me, I will give you a big ram with twisted horn this time next year”. These were some of the requests and pledges that Olurémbi heard other women making. She however did not believe that Irdkd would be able to do all these. When it was her turn to make her request and pledge, she said; “Iroko, I have come here for you to give me a beautiful child. If you give me this child, I shall come here next year to sacrifice the child for you in appreciation.” Everybody there looked at her with shock and surprise. They advised her to make another request but she refused. Iroko told her to think properly on her pledge and she told ‘Yroko that she had said what was on her mind. Everybody dispersed. The following month, she became pregnant. Ten months after, she gave birth to a bouncing baby boy. The baby was the most beautiful child ever seen around that area for a very long time. The baby was fair- complexioned, bulky, healthy and happy. Es0 Qdara himself kept pampering this baby. The baby became the baby of the whole community, and was loved by ali. However, when the time came for Oldrombi to redeem her pledge, she 103fa Dida: An invitation to Wa Conautation could nolonger sleep. She was just crying everyday and everywhere, She said that she never knew that Iroko could doit for her. She thought that she could not have a baby. Her reason was that it was because Ordnmila knew that she was barren from heaven that he referred her to Irdko. Now that she had given birth to the baby, she could not think of losing it. She summoned up her courage and went for Ifa consultation. In the home of the Babalawo, Eji-Ogbé was revealed. The Awo told Oldrombi that she was in her present dilemna simply because she never knew how to show appreciation when anyone did her anything good. They however advised her to offer ebo with two big he-goats 2,000 cowries and knife, She complied immediately. The Awo gave her one he-goat and asked her to head for the shrine of Troko. Esa Odara offered to follow Olarombi to ‘Troko shrine because if not, the day would be extremely bitter for her, At the shrine, Olurombi saw all the women whom she met the previous year redeeming their pledges. They came with hens, goats, ewes, rams, he- goats, pigeons, food and Ircké was collecting alt as they tallied with their various pledges. Irokd kept looking at Olurémbi with contempt. When it reached the turn of Olurémbi, with the deepest sorrow ever heard by anyone in life, Oldrombi began to plead and sing, saying: Olurombto, gbeni-gbeni Iwo Ircko, gbeni-gber Oun Olurombio, gber Iwo Irdko, gbeni-gber Awon olukdluku, won rijeje¢ ewure Eware e won belej¢ Awon olukaluku won njeje¢ aguntan Aguntan-an wan balgjg Oun Olurémbi, oun jeejee ome oun Omgroro biepo Olurombio, gbeni-gbeni Iwo Irdke, gbeni-gbenio Translation ‘Oldrombt o, please support me Oh Troko, please have compassion on me Olurombi, please support me 104Il 7 0060 Oh Troko, please help and support me Several people pledged goats: Their slender goats ‘And several others pledged ewes Their robust ewes But I Oldrombt, I pledged my child My child as fair-complexioned as newly prepared palm-oil Olurombi oh! Please give me support Oh Iroko, please have mercy on me!!! She rolled herself on the ground pleading with Trokd to please have mercy onher. She said that she was only living and happy because of that baby. Instead for Iroko to show any form of compassion, it was the highest degree to contempt that was shown. Trokd replied her with her song, saying: Iwo Olurombi 0, ghomo-gbomq un Iroke, ghomag-gbomo Olurombi ogbomo-gbomo Oun Ireko ghomo-gbomo Orawonolukaluku, won njejee ewure Ewure e belej¢ Orlawon olukaluku, won njejeeaguntan Aguntan-an won bdlgjo Iwo OlurombI, iwo jejee omg 0 reo. Omororo bi epo Iwo Olurombi 0, gbomg-gbomg Oun Iroke, gbomg-gbomo Translation You, Oldrémbi, area baby collector And I, Iroko an a baby collector You Olurombi were her to collect a baby And [Irak will also collect the baby You saw several others pledging goats ‘Their slender goats And you saw several others pledging ewes Their robust ewes You Olarombt pledged your baby Your baby as fair-compiexioned as newly prepared palm-oil ‘You Oldromb!, are a baby collector 105Ma Dida: An tnetation to ta Consutation And I, Irdko shall collect back the baby ‘Troko told her that nobody forced her to make her pledge. That was what she promised to bring back if the baby could be given to her. A pledge, ‘Troko insisted, was a pledge. Irdk6 said that the he-goat she brought was not acceptable. Olurombi cried and cried. Irok6 did not budge one bit. At that stage, Esu Odara asked Olarombi to bring the baby. She did. He asked her to bring the he-goat. She also did. Est Qdara promised Iroko that the head of the baby would be given to Troko and that the baby would be slaughtered. ‘Troko responded that it was acceptable. Esu Odara brought out the knife that she offered as part of her ebo, He placed the baby on the ground and at the same time placed the he-goat besides the baby. Eso Odara cunnyingly smuggled the baby back to the mother from behind and slaughtered the he-goat. He wrapped the head of the he-goat in a white cloth and gave it to Irok. Troko accepted the parcel. When ‘Troko unwrapped the parcel, it was discovered that it contained the head of a he-goat. Troko protested. Esu Odara responded that nobody collects ‘one head two times. “Why did you not look well before you accepted the pledge?” Case closed !!!. Ifa lo di ojumg moni kKini-kini Aikini mal'odio Aikini mal'odi enio Dia fun Olurombi To jinikutokoto Oloun ol'oke ipori oun-unki Won ninttor ikinni Oniounsin'fa sin'fa Ifa oun ogbeounni Orunmila ji |'aaarg kutukuta Oni Olurombi e jiire Olurombi ni hun, 6 nihunun hun-un Qrunmila nio tije tio fis kun akun-sinu Olurombi ni nitorl oun o laje ni Ifa ja'we aje fun Olurombt Olurombil'owo Olowonaatan Ko dup¢|'9d0 oke-iport re Tfalo di ojumg mg nikini-kini 106II eros Aikinimal'odio Aikinimal'od! enio Dia fun Olurombi To jin kutukuto Oldun ol'okeipori oun-anki Wonninttor i kinni Oni ounsin'fa sin'fa Ifdoun gbe oun ni Oranmila ji 'aaarg kotukutu Ont Olurombie jlire Olurémbi ni hun, oni hondn hun-un Orunmila ni o tijé tio fit kun akun-sinu Olurémbi ni nitori oun oI'gko ni Ifa ja'we oko fan Olurombi Oluranbil'9ko Ol'goko tan Ko dupe I'qdo oke-Ipori re Tfale di ojame mont kini-kini Aikinima|'odio Aikini ma l'odi enio Dia fan Olurombi Toji nt kutukuto Oldunol'ckeipgri oun-un ki If oun gbe ounni Orunmila ji!'aaaro kutukotu OnlOlurombtejtire Olurémbi ni hun, 6 ni hunun hun-un Orunmila nt otije tio fin kunakun-sing Olurombi ni nitori oun o ni‘lé ni Ifa ja'we ilekikg fun Olurombi Olurombi di ont'le Onf'lenaa tan Ko dupel'odo oke-iportire Ifaio di ojumg mo ni kini-kini Aikini ma l'odio Aikini ma lodi enio Dia fun Olurombi To jintkutukutu Olounol'okeiport oun-unki Won ni nttori ikinni 1071a Dida: Ap ovation to ta Consutation Ontounsin'fa sin'fa Ifd oun ogbe ounni Orunmilajil'aaaro kutukuto Oni Olurombiejiire Olurombi nf hun, oni hanun hun-un Orunmila nfo tije tio fin kun akun-sinu Olurémbi ni nitori oun 6 bi'me ni Orunmila niko s‘omo re I'odg oun, Ko maalo s‘odq Iroko Oluwere Olurombi dé od9 Yroke Oluwere OFomo rejejee Ebo ni won niko waa se Ogb'ebo, oru'bo Esu Odara baa ls'9d9 Iroko Nje Olurombio gbeni gbeni Irdko gbeni gbeni Awon Olukaluku won njejee ewure Ewure ¢ won beleje Awonolukaluku, won njeje¢ aguntan Aguntan-an won balojo Olurombt Io jejee qmo re Qmororo biepo Olurombt 6 gbomo-gbomo Irdko gbomg-gbomo Ko pe, kojinna Ewa banib'ayo Ewawo'reo Translation Ifa says that it is when the day dawns that we greet one another Failure to greet each other amounts to keeping malice Refusal to greet one means keeping malice with such a person This was the Ifa cast for Oldrombt Who woke up early in the morning And declared that she would never greet her Ifa anymore They asked her why She responded that she followed If for so long But her Ifa was of no benefit to her Oranmila woke up early in the morning He said, “Olarémbi, good day to you” 108ex opbe Olorémbt responded with, “hon-un hun-un Qrunmila said that, “Olarombi, why are you murmmuring and grumbling” Olurombi responded that it was because she had no money Ifa prepared the herbs of wealth of Olurambi Olurombl became very wealthy After securing abundant wealth ‘She refused to give thanks to Ifa Tfa says that it is when the day dawns that we greet one another Fallure to greet each other amounts to keeping malice Refusal to greet one means keeping malice with such a person, This was the [fa cast for Olurombi Who woke up early in the morning And declared that she would never greet her Ifa anymore They asked her why She responded that she followed Ifa for so long But her Ifa was of no benefit to her Oranmila woke up early in the morning He said, "Oldrambi, good day to you”, Olorombi responded with, “hun-Un hun-un Oranmila said that, “Olordmbi, why are you murmuring and grumbling” Olurombi responded that it was because she had no spouse If prepared the leaves of spouse for Olarémbi Olurémbi became a successfully married woman After securing a spouse of her choice ‘She refused to give thanks to Ifa Ifa says that it is when the day dawns that we greet one another Failure to greet each other amounts to keeping malice Refusal to greet one means keeping malice with such a person, This was the ifa cast for Olurombt ‘Who woke up early in the morning, ‘And declared that she would never greet her Ifa anymore They asked her why ‘She responded that she followed Ifa for so long But her Ifa was of no benefit to her Oranmila woke up early in the morning He said, “Olarambt, good day to you” Olarombi responded with, *han-on hun-un Oranmila said that, “Olurombi, why are you murmuring and grumbling” Oldrdmbi responded that it was because she had no house of 108‘Ma ica: An invitation to tte Consuittation ber own, Oranmila prepared leaves which make it possible for one to havea house for Oluronbt Olaromta became a proud house owner After securing the house ‘She refused to give thanks to Ifa Ifa says thatit is when the day dawns that we greet one another Failure to greet each other amounts to keeping malice Refusal to greet one means: keeping malice with such a person This was the Ifa cast for Olarombt Who woke up early in the morning And declared that she would never greet her Ifa anymore ‘They asked her why ‘She responded that she followed Ifa for so long But her Ifa was of no benefit to her Ordnrmila woke up early in the. morning He said, “Olarombi, good day to you” Oldrombt responded with, "han-un hun-un” Oronmila said that, “Olurombi, why are you murmuring and grumbling” Oldrombt responded that it was because she had no child Qrdnmila responded that her child was not ‘with him He asked her to go to Troko Oluweéré Olarombt went to Iroko Oluwere And pledged her baby Shewas advised to offer ebo ‘She complied Esu Qdara accompanied her to roko Now, Olarombt o, please support me Oh! Troko, please pity my condition and be lenient with me Several people pledged goats Their slender goats And several others pledged ewes Their robust ewes. But Olarombi pledged her baby Her baby as fair-complexioned as newly-prepared palm-oil Olorombi, the baby receiver And Irokd the baby receiver Before long, and not too far Join usin the midst of happiness Come and see all ire in life, 110Il exoge6 Ifa says that the person for whom this Odo is revealed shall have course to rejoice even though he/she had hiterto shown lack of gratitude. This happiness shall come only if he/she is ready to turn over a new leaf. 18. Ifa says that whenever this Oda is revealed during any ceremony either for naming, remembrance, marriage, house warming, funeral, chieftaincy, birthday e.t.c, nothing must be slaughtered for the occasion. No bird must be killed; no beast must be slaughtered where this Odu is revealed. If the said occasion entails entertaining a lot of people, then, fish may be used. Alternatively, already slaughtered animals may be bought from a supermarket or abbatoir and brought home for cooking. A restaurant may be contracted to prepare all the food to be used for the occasion. The reason why this is very important is that Ifa says that several evil spirits are hovering around where this Oddis cast. These spirits love to consume blood. If any animal's blood is sighted in that area, these spirits will consume the blood. The moment they taste this blood,they will be demanding for more blood and they will simply be consuming human blood. This may translate to avoidable accidents or other disasters where human blood will be spilled unnecessarily. If this Odo is revealed when a ceremony is about to take place, Ifa recommends that those involved needs to prepare plenty of mashed yam mixed with palm-oil and place it where this Odd is revealed and the venue where the ceremony is to take place. The mashed yam and oil will also be sprinkled on Ifa and on the ground of the venue where the ceremony will take place. If this is done, these evil spirits will consume the mashed yam and palm-oil. As soon as these spirits taste the mashed yam and oil, they will be looking for more mashed yam and oil and will no longer be interested in consuming blood. On all these, a stanza in Eji-Ogbe says: Ojumg mg, mo k'apo o temi deerekunde Ojamg mg, mo k’apo temi deerekundé 411{te Die: An Inytotion to ts Consutttion Ojumg mg, mo k'épo o temi din-ininrinkunkon Dia fun Orunmila Ifa rig'awa la Ode Igin Translation The day dawned I carried my consultation bag with all its contents Early in the morning I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my journey These were Ifa’s declarations to Oranmila When gaing on Ifa expedition to Isin town On his arrival at Isin town, Oruinmila met the citizen of that town holding a big goat on their way to the home of one prominent Babalawo. “Where are you all going?” Qrunmila asked. “We were told that we need to serve Ifa with this goat in order to alleviate all the problems in the town,” the citizens of Isin town responded. “No!” Oranmifa shouted. “You must not do that. If you do it, you will only aggravate your problems as the evil spirit which you are trying to avoid will only grow wild and consume you all in the process”. Qranmila explained further that If they spitted any blood, these evil elementals would consume the blood and at the same time be searching for more blood to consume. If they could not get any blood, they would begin to consume their blood. Qranmila pleaded with them not to slaughter the goat. “That was how we were asked to do it and nothing would change our mind on that,” the Citizens of isin town retorted. They went straight to the home of their Babalawo and the goat was slaughtered. They were even making jest of Orunmiila for trying to mislead them. As soon as the goat was slaughtered the evil spirits consumed its blood. They all went berserk searching for more blood to consume. When they could not get any blood, they began to consume the blood of the citizens of Isin town, Things became worse. Creditors became debtor. Those who were hitherto strong and healthy became invalids, Pregnant women lost their pregnancy. Most able-bodied men and women became jobless. Life 112il ev 0900 became unbearable for them at Isintown. Ojumo me, mo k'apo o temi deerekunde ‘Ojumg mo, mo k'apo temi deerekunde Ojumg me, mo k'apo o temi din-ininrinkunkun Dia fun Oranmila Ifa ns'awo lq Ode Ikija Translation The day dawned, I carried my consultation bag with all its contents Early in the moming, I carried my bag ready to 90 At dawn, I carried my bag filled with all my needs for my journey These were Ifa's declarations to Qranmiila When going on Ifa expedition to Tkija land Asin Isin town, Qranmila met the Citizens of Ikija town dragging a goat to the home of their Babalawo. He asked what they wanted to do with the goat. They explained that they cast Ifa for overall well being and the Babalawo asked them to bring a goat for ebo. Ordnmila also advised them not to kill the goat and told them of its possible consequences if this was done. Just like what happened in Isin town, the citizens of ‘Tkija town slaughtered the goat and all evil things began to happen to them. Their own was even worse than those things which happened to the people in Isintown. Ojums mg, mo k’épe o temi déerekunde Ojum¢ mg, mo k’apo temi deerekunde Ojume¢ mg, mo k’ape o temi din-Ininrinkunkan Dia fun Orunmila Ifa ns'awo lo s'éde Qtunmgba Translation The day dawned, I carried my consultation bag with all its contents Early in the morning, I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my journey 113Me Dig: An tnutetion to ita Consuitation These were Ifa’s declarations to Oranmiila ‘When going on Ifa expedition to Otanmoba land When Qrunmila arrived at Otanmoba town, he saw them with a big goat which they planned toslaughter in order for them to acquire all the good things of life. Ordnmila advised them against it as he had done in Isin and Tkija towns. He warned them of the possible consequence of doing such a thing. “What are we going to do now?”, they asked. He told them to go and cook 10 big pots of yam. When the yam was sufficiently done, he asked them to mash it and add palm oil to it. The pottage was mixed together. He advised them to sprinkle it to all the roads leading to the town and at their respective doorsteps. They all complied. When the evil spirits saw what they had prepared, they settled down to consume it. After the consumption, they all lost their appetite for blood consumption, It was only mashed yam and oil they were interested in eating. Unable find more, they left the scene. As soon as the evil spirits departed, those responsible for all the good things of life took over in the town. The inhabitants of Otunmoba became wealthy. They were blessed with good spouses and children. Their businesses grew well. They were very happy. The following year, Ordnmila came to Otunmdba town on a visit. When they saw him they were all hailing him. He asked them; “how was the situation in your town since last year’? “Everything had been very well with us; our lives had been very eventful. Our business had grown well. We are all healthy and happy”, they responded. They then promised that they would never do anything in that town without first preparing mashed yam and palm-oil to appease the spirits. That is what they do in Otunmoba town from that time to date. They began to sing and dance, saying: Qtunmoba ome ajiwe sanra Oletunodeo Otunmoba gmo ajiwo sanra Translation Otunmoba citizen offsprings of those who consume yam 114I er opbe pottage to put on weight Here comes Qlotun. Otunmoba inhabitants, the offsprings of those who consume yam pottage to gain weight That was how the inhabitants of Qtunmgba town did themselves a world of good by listening to the simple advice of Qranmila Ojumoe mo, mo k’apo o temi deerekunde Ojumg mo, mok'apo temi deerekunde Ojum¢ mo, mo k'apo otemi din-ininrinkunkun Dia fun Orunmila Ifa ns'awo lq Ode Isin Eboni won nikiwonse Won Fetl otungb’ebo Won fit’osidaa no Ojumo mo, mo k’'apo otemi d¢¢erekunde Ojumg mo, mo k'apo temi deerekunde Ojumg mo, mo k’'apo o tem din-fninrinkunkon Dia fun Qrunmila Ifa nis'awo lo Ode Ikija Ebo ni won niki wonse Won Feti gtun gb'ebo Won fit‘osidaanu Ojumg mo, mo k’apo otemi de¢rekundé Ojume mo, mo k'apo temi deerekundée ‘Ojum9 mo, mo k'apo otemi din-Ininrinkunkun Dia fun Orunmila Baba rts'awolg s'dde Otunmoba Ebg ni won niki wonse Won gb'ébo won ru'bo Ko pekojinna Ire gbogbo wa ya dé tuturu Nje Otunmgba omg ajiwo sanrao Iwo laa jeyoo Otunmgba oma ajiwo sanra Translation The day dawned I carried my consultation bag with all its contents Early in the morning I carried my bag ready to go At dawn, I carried my bag filled with ail my needs for my 115Ma Dide: An ivtation to fa Consutation Now, Otunmoba citizens, offsprings of those who consume yam pottage to journey These were Ifa's declarations to Oranmila When going on Ifa expedition to Isin town He asked them to offer appropriate ebo The heard the advice with their left right ears And threw it away with their left (ears) ‘The day dawned, I carried my consultation bag with all its contents Early in the morning, I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my journey These were Ifa's declarations to Orunmila ‘When going on Ifa expedition to Ikija land They heard the advice with their right ears And threw it away with their left The day dawned, I carried my consultation bag with all its contents Early in the morning, I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my journey These were Ifa’s declarations to Qranmila When going on Ifa expedition to Otunmoba land He advised them to offer appropriate ebo They complied according to the advice given to them by fa Before long not too far All the good thing of life became theirs gain weight. Ifa says that all the good things of life shall surely come the way of the person for whom this Odd is revealed as long as he/she can listen to simple advice and observe the taboo never to slaughter any animal during any occasion where he/she isinvolved. 19. his/her best possible to a which may tarnish his/hei his/her life. Ifa says that the person for whom this Odo is revealed must try being involved in a serious scandal ge and reputation for the rest of 116Ifa says also that there is a very beautiful young lady where this Odu is revealed with whom someone, a relation, is having an incestuous relationship. There is equally this male relation who had been trying to protect this young lady who needed to be advised as well so that both of them may not end up disgracing themselves. However, if this had already taken place, each of those involved must first of all confess their misdeeds in the presence of those who ought to know aboutit. Each of them also needed to offer ebg with one he- goat and money. Each of them also needed to feed Ifa with one goat and at least six litres of palm oil. If this is not done, they are not likely to succeed in anything they lay their hands upon for the rest of their lives. This is because the wrath of the Deities shall continue to live with them throughout their lives. That is why it is very important to ensure that they propitiate Ifa in order for them to be forgiven. On these, Ifa says: Ise Isekuse Iwa Ihukuha Nii mu won-gn se oun ti won ko lee so Ise Isekuse Iwa Thukuho Nti mu won-gnso oun ti won kolee se Dia fun Otqoto Entyan Tiyoo bi'mg obinrinkannaa Tiyoos!fis'obinrin Eboni won ni ko waa se Translation Untoward conducts and actions Irregular characters and attitudes Were what make them to do what they cannot say Untoward conducts and actions Irregular characters and attitudes Were what make them to say what they cannot do These were Ifa's declarations to Otogtd Eniyan Who after giving birth to only one woman Shall in turn make her his woman He was advised to offer ebo 7Ia Dida: An tortion 10 ffa Consultation Otoote Eniyan was a very popular man in his community. He was a great Merchant. He had travelled far and wide in the course of his business transactions. For this reason, he was well known far and wide. He was also very wealthy, He gave birth to an extremely beautiful girl who soon became the center of attraction everywhere she went to. She was the dream wife of all eligible bachelors. Because of this girl's striking beauty, Otooto Eniyan was never comfortable whenever his lovely daughter was not around her. He then decided to be taking her everywhere he went to. Instead of solving any problem, this move only compounded the existing one. Everywhere they went, people were making passes at her, even at her tender age. All these, Qtooto Entyan rubuffed. When this young lady became matured and ripe for marriage, all known influential people in the communities sent emissaries to Otoote Entyan, that they were interested in marrying her daughter. For example, kings like Olofin of Ile-Ife, Owa of Tjesaland, Alara of Ilara-Ekiti, Ajero of Yjero- Ekiti, Qwarangun of Il4 town, Oldgbon of Ilé-Igbon, Ew of Ado-Ekiti and so on showed their interest in marrying the daughter of Otogte Eniyan. All of these people, he turned down, One day however, people suddenly reatised that Otooto Eniyan's daughter had become pregnant. All the Kings, chiefs and very important personalities in the various communities became curious. They wanted to know who that person whom (toot¢ Eniyan considered more worthy of his daughter's hand in marriage was. They sent emissaries to him to let them know the husband-to-be, He only told them that they shall know the lucky man in due course of time. Soon after, Otooto Eniyan's daughter gave birth to a bouncing baby boy. The naming ceremony was fixed for the sixth day of birth. Unable to know what to do, Otgoto Eniyan went to the Awo mentioned above for Ifa consultation. He did not want anyone to know that he was the person responsible for putting his own daughter in the family way. He wanted to know what he needed to do in order for him to be able to cover up this 118II erog0e scandal. The Awo told Otgoto Eniyan that he had done a grave thing. Consequently, the wrath of the Deities was on him and the person with whom this outrageous act was perpetrated. The Awo declared that he must confess his misdeeds and offer an ebg with one he-goat. After this, he must feed Ifa with one she-goat. He must also pray to the Deities for forgiveness. He must never repeat the action again. All these, Otooto Enjyan felt was impossible for him to do, especially the aspect which the Awo said that he must confess his misdeeds, The Awo declared that the steps enumerated above were the only condition under which he could ever see the forgiveness and favour of the Deities in his life. Failure to comply would only mean that he would live with the wrath of the Deities for the remaining part of his life. Otogtd Entyan thought over his problem and decided to offer his ebo as prescribed by his Awo. He therefore invited all those who had ever made passes at his daughter before, to the naming ceremony of the new-born- baby. He promised them that they would all know the lucky father of the new-born-baby. All the Kings sent representatives to the ceremony with the instruction for them to identify the husband of Otooto Eniyan’s daughter who was more presentable or more important than them. Other Very Important Personalities were physically present. The guests were lavishly entertained. Curious guests asked Otooto Eniyan when the husband would appear to them, but he only asked them to be patient and that they would soon know the husband, When all the guests had beed fed to their satisfaction, the host announced that he wanted to announce the presence of the husband in due course. He then disappeared inside his house. When he appeared again, he had changed his dress. He was wearing his best dress, looking very attractive and justifiably presentable, He told the gathering that he would announce the father of the new-born-baby with a song. He said: 119‘Ma Dia: An ivtalion to ta Consuitation Ewlfun Alara ‘Wipe mosise EwlfanAjero Wipe mosiseo Ewifun Orangon lela Wipe mosiseo Ewifun Qbal'Eyo Ajont Wipe mosise0 Koma mast enitiasise kole bao Translation Tell Alara, the King of Ilara That I have made a terrible mistake Tell Ajerd, the King of jer That I have committed a grave blunder Tell Orangan, the King of lla That [ have committed a big error Tell Obaley9, the King of Oyg town That I have terribly misbehaved There is no-one above mistake When he said this, everyone present understood the implication of the song. They all went home to report their findings. Ise Isekuse ‘wa Thokuho Nii ma won-on se ounti won ko lee so. Ise Isekuse TwaThokuho Nii mu won-gn so ounti won ko lee se Dia fan Otoote Entyan Th yoo bi'mg obinrin kan naa Ti yoo si fis'obinrin Ebg ni won nike waa se Ogb'ebo, oru'bg Ni¢e wifun Alara Wipe mosise Ewifun Ajero Wipe mesiseo EwifanOrangun Ile a Wipe mosiseo Ewifun Qbal'Eye Ajori 12020. Il esogte Wipe mo siseo Koma maslenitiasigekole bao Translation ‘Untoward conducts and actions Irregular characters and attitudes Were what make them to do what they cannot say Untoward conducts and actions Irregular characters and attitudes Were what make them to say what they cannot do These were Ifa’s declarations to Otooto Entyan Who after giving birth to only one woman Shall in turn make her his woman He was advised to offer ebo He complied Now, tell Alara That I have made a terrible mistake Tell Ajero That have committed a grave blunder Tell Orangan of Ila That I have committed a big error Tellthe King of Oyo That Ihave terribly misbehaved There is no-one above mistake Ifa says that the person for whom this Odo is revealed is fond of fighting a no-win battle. He/she loves to fight a hopeless battle in which he/she would be justifying his/her action without success. Ifa says that if the person for whom this Odd is revealed has sympathy for someone or for a cause, he/she will begin to fight for the cause or person even if it is obvious that such fight is hopeless. Consequently, Ifa says that it is advisable for this person to accept whatever he/she cannot change gracefully. He/she should desist from fighting wrongly. Ifa also says that the person for whom this Odo is revealed needs to offer ebg so as to live his/her life honourably, He/she cannot hope to live forever, but he/she can offer ebo for him/her to attain great 121te Dida: An invitation to a Consuitation height in life, have honour and respect, peace of mind and dignity before he/she dies. On these, he/she needs to offer ebo with two white pigeons, two guinea fowls two ducks and money. He/she also needs to feed Ifa with four rats, four fish and money. A stanza supporting these assertions says: Agbaku mogbe Isele Dia fun Orunmila Baba yoo ba Iku ja Yoo sijebi Iku Ebo niwonni ko se Translation Agbaku mogbe Iséle He was the Awo cast Ifa for Oranmila Who shall fight against Iku (Death) And shall be found guilty He was advised to offer ebg When Orunmila was here on earth, he had only a few friends whom he chose with extreme care. He made sure that all his friends were law- abiding, decent, God-fearing, honest, dedicated, humble, trustworthy and reliable, For this reason, he valued these friends. Once in a while, he used to give them assignments on ways to improve the communities in which they lived. These friends would carry out the assignments to his satisfaction. For these, Ordnmila was extremely proud of these friends. Their friendship lasted for a very long time. At a stage however, Ika began to pick these friends one after the other. This infuriated Orunmila to the extent that the decided to wage a serious war against Ikd. He claimed that all those who had been assisting him to carry out the missions which Olédumaré set out for him were being systematically eliminating by Ika. All his loved ones were being deliberately removed by Iku. In order to fashion out the best way to deal with Iku, Oranmila went for Ifa consultation in the house of Agbaku-Mogbe-Iselé. He was however told 122|] crogwe not to engage in this fight because he would eventually be found guilty. On hearing this, he got more infuriated and decided to go and lodge his complaint against Ika in the presence of Olédumaré, When he arrived there, he reported to Olodumaré how callous Ik had been. He explained in detaits how Ika had been taking away all the good and selfless people who had been assisting him in his work. Olodumare, after bearing all what Orunmila had to say, sent for Ikd to come and explain his own side of the matter. When Iku arrived, Olodumaré asked Ordnmila to repeat all the allegations he had levelled against Ika. Oranmila did. Olodumare then demanded for Iku's representations on the matter. Ikd responded that all of Ordnmifa’s allegations were misplaced and one-sided. Ika explained that the assignment given to him by Olédumare was that of taking away all living beings whenever their time was up. This assignment required being carried out without discrimination, fear or favour. Anyone whose time was up; young or old, ugly or beautiful, short or tall, benevolent or wicked, honest or dishonest, hail or sickly, brilliant or dull, God fearing or heartless, dark skinned or fair complexioned, would be taken away. He stated further that Orunmila was angry that he (Iku) took away those assisting him in carrying out his assignments, but he convieniently forgot about those spoiling his good works whom he (Iku) had equally taken away. Iku said that Oranmila was complaining against him for killing good people but he did not say anything about the bad people whom he had equally killed. Iku rested his submission. After this, Olodumaré asked Oranmila if that was his first time of coming into the world on assignment. Qrunmila responded that it was not. Olodumare then asked him if he had ever met again those who assisted him on his previous assignments on earth. Ordnmila said that he had not. When asked what had become of them, Orunmila responded that they were all dead. Then Olodumaré declared that all the people who were assisting him at that point in time would also die. Without death, there can be no rebirth. Without death, there can be no judgement. It is only during judgement by Olédamareé that those who were bad can be commensurately rewarded, Human judgement can be faulty; but the judgement of the Deities can never be wrong. Olddumaré then ordered Orunmila to 123{Disa a invtaton fo ts Consukaton apologise to Iku for accusing Iku wrongly. Ordnmila did. The matter was thus settled. This was noted. Tk however told Olodumare that it was clear that the assignment given to him by Olodumaré would make all human beings to hate him since they would not appreciate his work, no matter the explanation. He sought relief from Olodumaré. As from that day, Olodumaré declared that nobody would trace anyone's death directly to Iku (Death) anymore. Whenever anyone died, if people asked for the cause of death, nobody would mention kd; instead, they would mention other causes such as old age, illness, accident, ignorance, recklessness, excessive alcoholism, assassination, suicide, accidental missile shot, stabbing, malnutrition, poisoning, hunger, starvation andsoon. Ika thus got his much-needed relief, Agbaku mogbe Isele Dia fan Orunmila Baba yoo ba Ikuja Yoo sijebitku Ebo ni wonniko se Njéaraigbahundao Ara igbahun da Iba se wipe won kii ku I'ayeo Araigbahundao Translation Agbaka mogbe Isele He was the Awo cast Ifa for Oranmila Who shall fight against Iku (Death) And shall be found guilty He was advised to offer ebo Where are the elders of old Where are the elders of yesteryears Had it being that people do not experience death on earth Where are the elders of old Itis the ebg tolivea fulfilled life we ought to offer Ifa says that the person for whom this Odd is revealed must not level allegation against those doing their normal jobs. 124Il er0s6 B. SIGNIFICANCE OF EJI-OGBE FOR THOSE BORN BY THE ODU DURING ITELODU OR IKOSEDAYE Ejl-Ogbe is the most important and the most extensive of all the 256 Oda. Itis the King among all the other Odd. Those born by the Odu are equated among kings. It is not advisable for Ejl-Ogbe children to prostrate to Kings as such gestureis likely to have an adverse effect on such King. By nature, Ejf-Ogbe children love to crave to attention. They love to be pampered. They see themselves as someone whom others owe a duty to make comfortable, The success of Ejl-Ogbe children is guaranteed. They will havea home of their own; they will be able to have all those things which make people comfortable. They are however advised to pursue marriage and childbearing business early in life as it is essential to do so. If this is not taken seriously, there is a high likelihood that they may have problem of child-bearing and may invest a huge resource on this in order to ensure that they have their own children in their lives. Ejl-Ogbe children are Flégbé children, they have the support of Egb¢e and Tfa in this regard. They are born leaders even though they sometimes lack the capability to manage huge resources and many followers. This notwithstanding however, they will have a lot of respect and honour from far and wide, They will not die young, they usually leave the stage of life when their ovation is at the loudest. These children also have an unbelievable capacity to overcome advdersary. To them, no person who conspires against them shall strive or succeed. To them also, it is never late for them to achieve success and recognition in life. When there is life, there is hope. When there is hope, thereare boundless opportunities to succeed. In order to succeed however, they must never rest on their oars or be complacent until they reach the zenith of their chosen careers in life. They have the tendency to be easily carried away by little achievements. This is why it is good for all Ejl-Ogbe children to be constantly reminded not to 125ffs Dido: iotatan to a Consutaion rest until they achieve their ultimate success in life. Indeed, Eji-Ogbe children can become very lazy if they are not urged on to success. &ji-Ogbe children have the tendency to assume that they are wiser than others, only to be proven to be bloody fools. Conversely, those who feel that Eji-Ogbe children are fools, who can easily be taken for a ride, will only live to regret such assumption. There is the tendency that Eji-Ogbe children may experience terrible losses in their lives. They nonetheless have the luck and capability to bounce back and regain all what they have lost several times over. To them, when there is life, there is hope. When there is hope, there are greater opportunities. Eji-Ogbe children have the luck of getting hooked to the partners of their dream, Their spouses are usually loving and understanding. They also take care of their spouses, even though there is the tendency for them to engage in extra-marital activities. These children must always be warned against engaging in scandalous activities, which may end up disgracing and humiliating them. This advice is very important because one hardly finds one Eji-Ogbe child who can live above board in this area, With much determination, however, they may be able to caution themselves, On the whole, Eji-Ogbe children have the potentials to live well fulfilled lives and leave their marks on the sand of history. When it come to movements, if an Eji-Ogbe child plans to travel to another place for a short time, it is good, But if he/she plans to go and live there on a permannent basis, itis not advisable. Furthermore, if Eji- Ogbe children plan a change of work, change of school, change of home, change of environment, change of spouse, adequate Ifa consultations must be made and all the necessary ebo must be performed before this can be done. For the children whom Eji-Ogbe was revealed for during Ikosedayé, no animal must be slaughtered in the home of the parents for the naming 126Ul eronbe ceremony of the child - no bird, no beast, in fact, no blood must be spilled for the naming ceremony. The parents may however go to the market to purchase all the meat in the market and use it for the naming ceremony. There is nothing wrong in this. Futhermaore, the child must not be taken into the market until he/she is old enough to enter the market on his/her own volition, In general, the heaven is the beginning of all opportunities for Ejt-Ogbe children. They must however be advised against being too emotional or fighting a wrong cause. C. AFFILIATED IRUNMOLE AND ORISA OF EJI-OGBE Ejl-Ogbe is affiliated to all Iranmolé and Orisa. However, the more prominent ones include the following: 1. «fa - For overall Ire and especially for protection against untimely death, 2. Ori - For support, achievement and success. It is also for . victory over adversary 3. Esa - For overall Ire and to facilitate the good things of life coming towards the children of Ejfi-Ogbe 4. Qbatala- For progress, longevity, comfort and peace of mind 5. Sango - Forchildren, good spouse and success 6. Ogun - Forvictoryand direction 7. Ajé (wealth deity) - For financial success, progress and self- fulfilment 8. Egbe - Forleadership, progress and god support. Also for long life. 9. Oke = - Forprogressand|ong life and victory over adversary 10. Ybeji - Fordoublesuccess, double victory and multiple Birth D. TABOOSOF EJI-OGBE The taboos of Eji-Ogbe are so many that it is not likely that anyone can avoid all of them, Consequently, most Babalawo or lyarfifa use to consult 127Ita Diga: An imation to a Cansukaton Ifa on which ones to drop among these taboos, Prominent among them are: Must not eat goat to avoid depression and lack of progress Must not eat fowl to avoid being turned against by peers and colleagues Must not eat peanuts to avoid children mortality Must not eat mushrooms same as in (3) Must not eatImumu (Ofid) same as in (3) Must not brush his body against early-morning dew (i.e must not go outtooearlyinthe morning) toavoid unfulfilled dreams Must never be envious of other people's achievements - to avoid calamity and disaster to avoid unwanted repercussions 8. Must never be involved in sexual scandal to avoid disgrace and Ne auskw Nn humiliation 9. Must never think, plan or do evil to others to avoid negative repercussion 10. Must never tell lies to avoid the wrath of the Deities and public condemnation 11. Must never eat snakes to avoid being castigated among peers 12. Must never sleep in total darkness to avoid disappointments and to be able to fulfil his/her destiny 13, Must never set trap for animals to avoid unfutfilled ambitions 14, Must never be a tailor or use needles to avoid being condemned by peers. And to avoid lack of support from colleagues 15. Must never pursue wealth at the expense of children to avoid childlessness E. POSSIBLE NAMES FOR EJI-OGBE CHILDREN Males Temildju - Ones Life is most important Abinjo - Theunique birth Qlameni- Honour is given to one's present position Olorunjinmi -God blessed me Okanlawon - This oneis special and different 128 yee,BOND ° NOwMsawner 1] rome Orimidara- My Oriis good Ikuségbagbe - Death has forgotten (about me) Ifalolayé - Ifa owns the world Ifayori - Tfa excels Ifatoba - —Ifaisgreat Ifagbaye - Ifa is universal Omolasg - Children are one’s coverlet Omoniyi - Child is one’s prestige Ejide - Orimidara - My Ori is good Okemuyiwa - Oke (deity) has brought this Qlakfitan - In-exhaustible honour ABORUABOYE 129