SR Str Nea ar iy Ly) i) Mia! ; iH i re TRU r ‘ Ree ih at PU OU irEE IFA: OHUN IJINLE AVE (IFA: PHYLOSOPHY OF LIFE) Awodiran O. Agboola© Chief Awodiran Okanlawan Agboola All Rights reserved No part of this publication may be reproduced. it c , Stored in or reintroduced in a retrieval system or transmitted in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) without th i f en 1] 12 prior permission of the publisher/copyright 62012 ISBN: 978-978-923-615-2 Published by Fagbenga Ventures Nigeria 51,.Coker Street, Olosha, Mushin, Lagos, Nigeria, Email: gbenga2000@yahoo,com Tat 08023327708, 08061164349, 08023642710 Edited by: Fakunle Oyesanya Cover designed by Fakunle Oyesanya Dedication This book is dedicated to jo orunmila Ata also called ffo Eleto or |ndigene Faith of Africa Inc. under the leadership of Chief Adeboye Oyesanya, the Oluwo of the temple and Arabe of Odi-Olowo. This temple has been responsible for the success of various members who have established their own organisations, The orientation and training they recelved from the temple have contributed to their present undertakings. On my own, the great stories | wrote in this book were some of the preachings/Sermons delivered at this great tample. | can boldly say that our temple lio Orunmila Ato located at 0 Freeman Street, Ebute-metta, Lagos Nigéria is a temple of knowledge, excellence and methodical planning as referred to In Ejiogbe. Ni kekerd ni jabajeba t/ niyl nf gaat Ni kekers (oma oba ti ni of orl esin Aalfa fun Asta Eyf til se babe Ertwe Emi ¢ m'aaic, Het Evi to ba to io je rere Translation: itis from youth that a cow has honour in the manger Itis from youth that a Prince has honour on top of a horse Cast Ifa divination for Aare, methodical planning The father of all organizations Ma, | Know not how to plan Itis that which you plan for me that | consider good and proper ii} Acknowledgements | owe debts of gratitude’s to a number of people who have helped in no small ways to see that this book is published, 1 2. 5 6. My special gratitude to Clodumara and Orunmila for endowing me with wisdom to write another book. Special tributes should be paid to my father, late chief Akano Fasina Agboola, Araba of Lagos (1984 -1991) who allowed me to combine education with Ifa studies under his late friend and deputy, late Chief Fadairo Ajagbe, Awise of Lagos, Chief Fatunbi Fasina, Areba of Lagos mainiand, Chief Fanlyi Ogunjobi, Araba of Suberu-ole and various Babalawos My gratitude to HRH Oba Jose Mendes Geleju of Sao Paulo, Brasil, It was in his palace in Sao Paulo Brasil that | wrote this hook My gratitude also to His Royal Majesty, Alayeluwa Oba Basin! Oloruntoyin Saliu, Oba of Oworonsoki Kingdom, KLG, Lagos Nigeria and other Royal fathers for their support Special thanks to Awo Fakunle Oyesanya who contributed te the translation and publication of this book. Finally to my humbie wife Yeye Araba Olubanke Ag boola for her care and support. | would conclude, this chapter by referring to Odu fa “wort Maji” which states as follows Yinni yin ken! o se mil Adifa fun Patent Ti aging okunrin Igooi Ifa tno yin of koo tun Je se mi si Orlsa to gba gbe nl lef yin Translation: : Showing appreciation brings further favour ‘Cast Ifa divination for Fatéera ho is @ male child of Igoda (A town) fa, | thank so that you can bless me more The divinity that brings blessings is the one we hail. ‘Contents ‘Dedication Acknowledgements Foreword Iba (Reverence) Preface Introduction (Chapter One Relationship between God and Ifa How Does Ifa Relate to other Religions ‘Chapter Two Indispensability of Ifa on Earth, Heaven and General Philosophy The Words of fa Are Words of Wisdom How Ifa Enlightens The World on Reproductive System Two Ways of Life: Positive and Negative Destiny Chapter Three General Philosophy of Ifa Hfa Teaches Humility, Patience, Endurance and Wisdom Chapter Four ifa Speaks in Parables Chapter Five 16 Great Stories of Ifa Chapter Six Not Too Difficult Translated Long Verses of Ifa Chapter Seven Iwure To Greet Ifa in the Moming/For Blessings Chapter Eight Akose (Ifa's Medicine) Resources om 73 a8 176 216 eae 241Foreword For quite a jong time, Ifa knowledge used to be restricted to religious and occult aspects only among the practitioners, which had further mystified the knowledge over a long period of time. As a fasult, the knowledge was mangled cut of context and this gave room for misconception and misrapresentation of facts. Nevertheless, in the last few decades, books, magazines and journals had been published by Ha and university scholars with @ view to bringing to the fore some texts/scriptures which had long femained a mystery in the minds of the people. This book is aiso an attempt by the author, Chief Awodiran Agboola fo demystify Ifa with a view to bringing out the life philosophies inherent in tia. The author has been able to show the divine origin of Ifa and its relationship with Olodumare. The significance of Ifa and its relevance ta humanity especially in the areas of morality, wisdom and proper decorum are highlighted in the first five chapters of the book. The author went further to whet the Interest of readers by presenting the 16 Great stories in Ifa with their stanzas and the lessons $0 derived from them. There is no doubt thal there is a preponderant use of Ifa stanzas by the author In order to drive home his point. However, readers will be astonished after going through several Ifa stanzas bothering on different situations of life, As far as this book is concerned, there couldn't have been a better title than “Ifa: Ohun |jinle Aye” (Ifa: The Philosophy of Life). There is no gainsaying the fact that the book is informative, educative and interesting. It is indeed a challenge to some Ifa loners who still treat Ifa as secret, mystifying and idolatry qultie tradition that has encourage people's apathy and hatred towards Ifa and other African religions, Readers will at the end of this book understand that Ifa contains empirical statements and ‘Wherewlthal, which can be tapped for the benefit of mankind. vi The genemsity of the author in lavishing the roa Informative and beneficial Ifa stanzas for special suppl joni and Olodumare on a daily basis is worthy of praise, Also includ the book are (he “Akose", special lfa preparations which can bo applied by humans in order to overcome certain vicissitudes in life. | have gone through the pages of the book; my conclusion is that this book will reveal not only the philosophical dimansions of Ifa but would ensure the continued existence of the knowledge of fifa through proper understanding and apt utilization. Finally, | will not be exaggerating to say that this book is well- researched and deserves to be read by everybody especially those who seek sound knowledge and wisdom. Fakunle Oyesanya Agbongben Avo of Odewele, Alakuko Alakejl Oe of Odi-Olowo, Mushin, Lagos vilIba (Reverence) ‘dakisi Ona mi ré ed leyin Dia fun Esin Abd fin Agha Wan f saw Io silé Ooni Alana-kan-Esid Ebo ni won ni ki won se Wan gb'ébo won ni'bo Atesin, at'Agbd Awa li¢ Odni Aldna-kan-Esud Did fon Odni Alana-kan-Esvd L'6i¢ ti kd ribaa ilée baba re md Ebo ni won mi ko se O gb’ébo, d rd’bo ‘Iba a Babd o ‘Iba a Yaya o ‘Iba Oliwo.o ¥ ‘Iba Araba |'alé Ife ‘iba Akoda ‘Iba Aseda Mo juba Ojagbona Afeyi timo da seo K'Ord ma sai gba Translation The hollow part of a well-trekked path is it which breaks the back of a snake This was the Ifa cast for Esin, the horse When going on Ha mission to the palace of Ooni of Ife They were advised to offer abo They complied Both Esin and Agbo the resident Awo of Oani Alana-kan- Sih They were the ones who cast lfé for Odni Alana-kan-Esoa When he did not pay homage to his ancestors anymore He was advised to offer ebe He complied | pay homage to my father Homage to my mother Homage to my Oliwa Homage to my Araba of fe viii Homage to Akoda Homage to Asada | pay homage to Ojagbéna Unless | act without recognition and homage to elders and spiritual forces May | succeed in all | do.Preface The purpose of this book is to prove to the world again that Ifa is the philosophy of life. Ifa touches every aspect of life. Ifa has capturad the world as the following Odu tfa, Ogbe Ale indicates: Ajé ire ida’ pe iowa Imeirain ligkee Ida pe lekun Agbaido ghgfa dgbado 0 bots Ko je Pinker sows ome elomnil To ba jf d tile amo ré tetete kiri oko Adif@ fuin dkanienirinwd Jruinmole Ti wan iffg reel soko Aye rere Aalfat fin Grinmita if rilg rée soko Aye rere Grunmile nikan nl nba févin tf risebo £6 e éyl ara Ha rf ghayé lo dgberl oma Translation: Good fortune is money Combination of beads Is treasure Whether the com is knowledgeable in Ha or not Horse tail will never be handed over to another child But given to the legitimate ! biological child ‘Cast Ifa divination for 407 divinities When attempting to marry Aye rere (the Earth) Cast divination for orunmila also planning to marry the earth Only Grunmila complied with the injunction of sacrifice Oh, this is wonderful, Ifa captures the world, the ignoramus is surprised This book will siso identify various proverbs and wise sayings derived from Ifa corpus. People refer to idioms and expressions which are drawn from fa will find many Christians and moslems refering to these words. | ig just to show that Ifa had been existing since the creation of ‘world by Olodumare, God who sent Orunmila and installed him “Oba Atayese (King that reforms the Earth). urthermore you will discover in this book why Orunmila is regarded is “Opitan Ife (Great historian of Ife). Many people who are fond of feeding novels will find great stories from this book. Whether you fre a Christian, moslem or Ifa practitioner the stories will make you {mprove in your character and decision making. The writer has been able to point out various Jessons from these great stories. Finally the book is intended to teach the basic things from Ifa’s Spiritually and pharmacology (Akose), This is to correct some erroneous impressions that babalawos don'l shara their secret knowledge with people. The writer has therefore chosen 16 Akose for the benefit of mankind. It is my candid opinion that readers would find this book interesting. Thanks for your understanding. Chief Awodiran Agboola Araba of Oworonsoki ‘ Telephone: 1, 08023395402 2, 08167408883 3, OBO9977 7807th: Chin ine Ave ntroduction Verious books have said what Ifa is all about. The intention of this writer ig to touch on the philosophy aspect of Ifa. With ff, you are In contro! of situation in life. Ifé Is the embodiment of wisdom ‘Agiiilégbon". A Babalawo is supposed to posses "inner Gold” as narrated in the Qdo fa, "Ogunda di” Ofurufil kd se @ fehinit Adifa fuin Gruinmila to s'gkg Wursola Fig sode, Ifa lo tc oko Wure & $@ Babelawo td gbofa a bi wura niki Translation It's impossible to rest your back on the sky/air (Great philosophy statement) Cast divination for Ordnmila who will marry Waragla (Gold) Graat philosopher ifa only, can marry Gold (Wura) Babaldwo who knows Ifa has Gold in his stomach Story: Oninmila marries Wuraol, a very beautiful lady and decides to swallow Wuraglé ta prevent other people from snatching her. Itis assumed that all Babaldwos who have studied fa diligently have in their possession real Gald “wisdom of Life’. fa, the Son of God, The Protector (Ifa Qmo Olgrdn Asadi), When people talk of Jesus Christ as the son of Gad, | laugh, what about our own Redeemer, Ifd as narrated in Qwanrin Sogbé, Oruinkun abara yiyi Aluigt ioruin akeragbe Adifg fin Olukds! Ope Tit sem9 Oldrun Asaai By iket bat ef te mi bowe, tie Avwimalogbon gba nil o Ope dsinld gba mioTid: Chie Tale Ave iwe ma lome Olgrun Asad Bj dndn ba rf te mi bee, Ie Awimaiagbon gba iif o Oped asinia gba mio two md ome Oigrun Asadi Bj sig ba rie mi bowel, et Awimalagbon gba mio Ope asinia gba mio lwo ma tome Oigrun Asadi Bi of bal rf lef mi bowai, ita Awimatogbon gba mio Ope dsinis gba info lwo met tome Olgrun Asaat 8! Gran ba i ie mi bowel, ifs Awimalogbon gba iri o Ope dsinla gba ml a Iwo ma lomo Olerun Asadl Bi ése ba le mi howe, ite Awimalogbon gba mio Ope dsinia ghd mio lwo md lomo Olgrun Asdai 8i gbogbo ibi ba nfs mi bowel, ifr Awimalogbon gba mio Ope dsini gba mio lwo ma lome Oldrun Asdcit Translation: The knee with its tough thick skin The neck of a bottle gourd is usually forcefully broken His was the Ifa cast for Oldkdsi Opa (title of —Orcinmila) Who is the child of Oldrun, the shelter lf Ika, Death Is coming for me Awim@logbon teacher of wisdom and understanding please fescue me Ope, Asinia please protect me You are the child of Olérun, the Shelter If Aran, Ailment is coming for me Awimologbon please rescue me Ii: Chie Yin Ay Opé, asinia please protect me ‘You ara the child of Olgrun, the Shelter And if Ejé, altercation is coming for ma Awimologbon please rescue me Opé, asinla please protect me ‘You are the child of Qldrun, the Shelter Even if Of, Loss is coming for me Awimeldgbon please rescue me Opé, asinla please protect me ‘You are the chiid of Olerun, the Shelter Vf trouble is coming for me Awimolégbon please rescue me QOpé, asinia please Protect ma ‘You are the child of Olgrun, the Shelter If all evil things are coming for me Awimologbdn please rescue me Ope, asinia please protect me ‘You are the child of Olorun, the Shelter Ifa, The G si Partner. (Fa ri ta fa can be relied upon when traveling as narrated In the Odo Ifa Ovyeko Oo Oda (Oyekd Gunda} if 'oba Orisa I'dsin Oidrun Oba feni a a ghekele Adifa fun jkindudu tif-s'amo Ajaniwarun Nig tf nitgrun bd watye A se ka of kat rai Op¢ nfkan Ionl hun ler Ti rita ju gbogbo oma ardye ig. Translation: Ifa Is King Orisa is spacial Olodumare Is the king Is worth depending upon1B: Obdn Tinks Aye That |s the message of Ha the black Ikin (Ifa), The offspring of Ajaniwarun When travelling from heaven to earth Behold! Of all human endeavours Ifa is the only one that has in its possession the most profitable ventures {fa t66 yangan (lf is worth flaunting) From Ogbé Bara you can feel proud that you have Ifa, Oghe barbara fda g¢t! Sense of ¢ lddgun Sonse orf ¢ fawure ~ Adife fin lf toc yangan Tit somo bibl ine Agbonmiregun ifs ted yangan ome Awo Eeyan to pe Ifa o to yangan kd lo ree kota fa tod yangein omo Awa. Translation: Ogbeé barabara lad geti } Sonso ori ¢ loogon, the tip of its head Is used for medicine Songo ori e lawure, the tip of its head is used for awure, goodluck lfe's message for Ifa-tod-yangain (Ifa is worth flauting) lfé-to6-yangan, the offspring of Agboniregun lfa-too-yangain, you are truly the child of Awa Anyone who says Ifa is not enough to be proud of should go and learn lia Ifé is worthy to be proud of {fa ni lagba ti hobayé — Ifa is the saviour for mankind From lworl ‘wosa, Ifa is the savior. Oma ile nil fi iunpe se apa Adit fifn lagha, Ty6o ma gba gbogbo ome araye Wa: etn ln Ay Oninmild dpltan, fet ni lagba tf sighani. inslation: Mysterious child wears itunpa (protective arm band charm) round his arm Ifa's message for Lagha, The one that will be saving mankind Orunmila, Great historian, Ifa is the one that saves mankind iwLif: hon inte Aye Chapter One AJOSEPO OLODUMARE ATI IFA (ORUNMILA) RELATIONSHIP BETWEEN GOD AND IFA ‘The following stanzas show instances of several relationships between Ifa (Orunmila) and Olodumare, Grunmila was known to be the deputy of Olodumare especially in the areas of creations of the universe. As a result of this, Grunmila was able to know most of the secrets that Olodumare used in all\His works of craation, There were also situations whereby Orunmila casted Ifa for Olodumare and also made the appropriate ebo for Him fi OSA ALAWUURE (OSA TUA) Eni tioiba koenu om of dime iit omi mu'nt de Eni tio ba ke lbdcsl inf feyul yanydnyen sake Aol fin Qrunmmila nije tin ja ree rol Glodumare Awad re ni, swad ro ni Oledumare pel! Oninmild, gabe ni wan jo rise Awe arg ni Translation: He who jumps into the river knows the depth of the water He who shouts shows red eyes: Cast divination for Orunmila on the mission of knowing God's secret Just the two of us Olodimare and Ordnnillé are equally ruling the world Just the two of us Story Oninmila was instructed to fake the sacrifice (ebo) ta the foot of the ocean. It was at the same time God (Oloddmare) was taking his 6 fk: kota lh AWE ‘bath and Orinnilla glanced at his buttocks, he confirmed I “made Glddamaré to declare that Oninmila is endowed to Kin gecrat of the world (2 «© OGBE 'VEKY ‘Ogbe ‘yeku baba Arults Onl oghd, of ato n) baba Edan Adifa fun Olodiimare Bs Oba ateni iegelege for sapejl ami Ard te wile nif d se Bowun Olddurmare ata dudu, Ara ta wu'a nifa ose Adwun Oiddumare a ta furvun, Ara to wun'fé ni'fdd se Bowun Qlckimard ata pupa, Ard td wun'fa ni'fd o se Translation: on. Ogbe ‘yéku is the father of ‘Odu Ifa combinations: Longevity is the father of Fdan The message of la for Olédamare The King who uses the sky as his mat ifa is powerful and can perform wonders: If Olodumaré wishes, he can tum the sky to black Ifa [s powerful and can perform wonders if Olddumaré wishes, he can turn the sky to while, Ifa is powerful and can perform wonders. If Oldddmaré wishes, he can tum the sky to red, Ifa Is powerful and can perform wonders 3. Ej Oabe lid ni'taa ba tif, ki a maa tarp ohun gbogbe iow Oluwe wa Ki Oluwa we d ld bad ge ohun gbogbo fun wa Adifa fun Ala'sunwada tii soma bibt ind Agbenniregun Aldsunwadd paradd, ewo Wf mo nf kalo, Algsunwadd parade 7fst Chee inl Aye 1a: Oboe Wink ys fre. gbogbe tt mo ni kéite, Aldsuwads parade (6. Osa Bara Translation: Osa bamubamu ifa says, when we wake up, we should fequest from God our Obara bamubamu heart desires : Adi ful Oldse Alkul ; So that He can grant us our requests Ome at'orun sasq bora lagpe Oladuimars This was the Ifa’s message for Aldsuwada, Ararini, tani ngbe iku Olddumare The offspring of Agbenniragquin (Oranmilay Aldswada, be attentive, the money that | have ds notin Translation: abundance Osa bamubamu Alastwada, be attentive, (he multiple blessings | have are Obara bamubamu not sufficient Cast divination for Oldsé Alka He who uses the sky as covering garment Is the name of God 4 Ose 'ka itis impossible, who can hear the death of God In this stanza, Orunmila acknowledges the fact that Olodumare is the first among equals despite their collactive HOW DOES IFA RELATE TO OTHER RELIGIONS responsibility in the affairs of earth administration, There are (CHRISTIANITY AND ISLAM)? times when he had deliberately adopted Olodumare as his father, The stanza of Ose Ika reads: In trostin Agbé, Ifa says: Aghe jingin Odo senu kotokote ghiyan Aghe jingin Adifa fun Metiiya Saba aghe jfngin jingin taarin Tif se obinnin Agbonniregun Adit futi Orunmita, Nig tl nfomi oj sungbare ome Saba mda so Eledumaré of baba Won of ko kara rile, ebo niko se Gham! a, oluwa mi O gbetbo, d rubo Goal ofewa mi Ko pe kd jing ka waa bani ni jebuttl’ ome Jébutu omo ida bani lese Obarisa Translation; Agbe Jingin jalias Translation: Agbe Jingin } Mortar opens its round mouth for pounded yam Baba agbe jinginingin |aarin } ‘Cast divination for Meériiya Cast divination for Oranrila, Who was the wife of Ordnmila Who would adopt Olodumare as his father When lamenting her inability to have a child Protect me, my God She was sadvised to perform sacrifice All my hopes are on you She complied , Save me, my God At long last she was blessed with a childtt Chan lade Ave Story: The woman, Mérfiya, which according to some schools of thought is believed to be the biblical Mary, Meriiya was lamenting for inability to have the fruit of the womb. She went to the babalawo for fa consultation and advised to offer ebo. She complied and while putting the ebo (sacrifice) in {rant of Est, she was grabbed by Eso, who blessed her and eventually she became pregnant, mmediately after complying with the ebo, she took a bath with Ifa leaves and snail's juice. When she gave birth to a son, he was named Jéwesin, which some people believed to be Jasus, because his mother had aaten Ifa’s leaves, Note: | know this verse will generate alot of debate but I can quote that this verse was given by a knowledgeable Babalawo who is now deceased, Chief Aniptipé, may his soul rast in perfect paace, In Otud mf Ifa says: Aha rébete Awe oj om Aré sehin bo wet nif da fig fasel Adifa tun Ang CG nfom/ ajit stingbere ome O rigbawe air! pein O rffowel osun nue gin nt gbighe OC rimo fehia adie o bu pur sekuin Onl eye oke se nbimo juni lp Won nf ko kara rile, ebo ni kdse Ogbabe onibo Igha tf yo BH, of br Anef Won al ame Ang td nbl, ka ti maa pet Ka maa pee nt Anopt Translation; Aha rebéte, the diviner on the surface of the water (alias) Aré sein bo wa nif da tié fosd Cast divination for And When lamenting her inability to have a child 10 i Ay ‘With ne child to put on her back And rubbing a hand of camwood on a dry wall When she saw baby chickens running after their mather ‘She burst into tears Wandering why forest birds begel children more than humans She was advised to offer ebo She complied and bore a child called And And who vornited should be called Angbi * * Andti, according to the Muslims in Yoruba land is believed to be an Islamic Prophet. id Méjl (why fasting for 31-4 Gbengho ta woirdkd ding Adifa fun Nana Awawe Tinffom! aj sdgberé ema Igba tt yoo bit O bl Garimot 6 bl Kaletu O bf Paaikciyt Obi Lemma Erd ipo end Ofd, Ent ba gbebo if be ko riba Translation: 4A thick root spreads acrogs the road (alias) Cast divination for Nana Awawt When crying for a child When putting to bed She gave birth to Gaambi She gave birth to Kaleta She gave birth to Paakoyi She gave birth to Lemomo Travellers to lpd and Of towns Thosé whe so advised to offer ebo should comply85 Ohdn Tine. aye children but failed to perform the other sa of her children, they failed to about the 31 days fasting. Otda Mef Kai taldnga ket e fait Ataing yttrt \ Aseye oko Aawon gbd mate Awrdkd if job Aalfa fin Oninmita T yoo fee Awe T) yoo si fee Garimbr ‘fa a wa d? male AWG We ldiveinl avo fie borin i a wa df mate Translation: Ka talanga ka e lan Alamo yilri Aseye oko bawon ghd male Awordko a jobi Cast divination for Orunmita Who would marry Aaws a ae also marry Ganmbl tur rafigion (Ifa) now has similarities with Islam The Priest is decorated in i pihiles ted in Isiamie robe with beads Our religion has simitaritias with Islarn 12 lake Care of her. She Performed the sactifice to have Wes ae Despite the wealth ake Care of her, The mother & for 31 days and before she died, she cursed the chien that ley would have no peace unless they fast for 31 days. This bought (ts Cohite Wf Aye Order for Orunmila to woo and marry these women, Sawa and janmbi, he was Instructed by Ifa to dress like Alfa, Islamic teacher. He complied and was able to marry these women, ease note that the Orunmila being refered to in this stanza was ‘one of the disciples of Orunmila several millennia afler the exit of Orunmila on earth, Quite a lot of Orunmila disciples adopted his hame while some were simply labeled ‘Orunmila’ as a result of their outstanding dexterity in Ifa knowledge and application. tad Ke genbert Ka gaint Ka rukul dian banga Imdie ni d gho katate Gn fo arigaltet Lekegleked leye ild Hausa To ba ja ko bate sese A gort dguin bere A gorf oronibo Amada kowu elewu yankanyankan Ime mo eyt Ihab ey! Adlft fuin Burating TW somo baba nf male ij thn fo fe Adufe, ome Oldauimars Wfa, & ba dahun sord mi Ind id jare Burdimg rée, ome Olgrun fa, d ba dahun sord mi Ina io jare Rafat réé, omo Olgrun ffa, ¢ ba dahun sorg mi Ing io jare Falade réé, ome Oldrun Ifa, ¢ ba dahun sord mi Ing to jare 1ahi Oa Gig Translation: Ka génbar Ka ganni isa nko alaari banga Imale ni 6 gbo katafia On fo arigale Lékédiaked leye ila Hausa ‘To ba ji a ko bata sése Agori ogdn bere Agori oronbo A maa kewo eléwo yankenyankan ‘m9 mg yi Ibaba eyi These were Ifa messages for Buraimo The one who was the offspring of baba-nl-male When going to mary Adufa, ins ea of Olodumare a, please respond to Ina Is ‘ndioaten EE Here comes Buralme He isan of Olonun, God , please respond to m Ina is vindicated eines Here comes Rafatu fen offspring of Olonin, God fa, please re id to Ina is vindicated ee Here comes Falade The offspring of Clorun, God Ifa, please respond to my request Ina is vindicated 4 Chapter Two INDISPENSABILITY OF IFA ON EARTH, HEAVEN AND GENERAL PHYLOSOPHY \We nave earlier explained the universality cof |fa vis-a-vis olher religions. In a particular stanza of Irosan Oyeku, Ifa explains how reform the earth and heaven through the use iready offered ebo in order to ind in Ordneila was able to of Ifa. In the stanza, Oranmiila had a! be successful in the administration of affairs both on earth a heaven. Therefore, whenever there was a problemidisarray elther on earth or in heaven, Ordnmila was always called upon to came and help bring the situation under control. the stanza reads thus: Ewe Jl ewe kojif st gbd Eniwa jf jedan a si kaj sgden Adie pip! (aif lok hulu! sf Barapet Adie fain Qloma mimi Tinto rég say tf lo ree sorun Gbogbo ofun tf dun ba rise layer Ati @yf tf dun ba nse Igrun Lé moo bamw ni rdafa sf Won nf eb ni kore O sl gbebo be d ribo Ni gbogba aye rikorin Dloma mimi gba we 0, lomo min! lig aye f9, Grund ye lo Olamg mimi, ghd we o dase mo Qlome mim! laspe Grinmila Translation: The leaf sprouts and faces the forest The grass sprouts and faces the plain Afeatherless rooster wakes up and tum to Barapetu (Qranrnila)} for the blessing of feathers isti Ohi Yin Ayes ifa's message for Olome init Whose responsibility was to stabilize the Earth and Heaven He wanted to achieve success both on Earth and in Heaven That was his purpose for consuttation He was advised to offar eho He complied Then the whole world started singing lomo mini, save us, Olpme mim The Earth is full of tragedy, heaven Oloma niin, save us Olome mini is called Orunmila THE WORDS OF IFA ARE WORDS OF WISDOM There are so many stanzas of Ifa from where several words of wisdom were taken, We shall examine some of these verses of Ia which have their origin from Olodumare (God). 1. Idingeg Afin loll kekere hewyt Abuke lofeyin peru orisa woja Lagleighalja Id se gberaghere weil! Awon Io difef fiin Emit Tit se Ako Olddumare Bemif o ba bo, ow0 1 Be, hin In hin In owes abe Beil. o ba bo, aya be, hin th hth in aya woe Berit d ba bo ame ribg, hin In hin in ome ribs Transtation: An Albina is it that grows grey hair from childhood A Hunchback is It that carries orisa’s load to the market Laalagbaja enters the city aimlessly These wera messages for Er (life) Who was the first creation of Olodumare If life 1S still intact, money will come, yes money wil come yet people are not willing to go it wife will come Je still intact, wife will come, yes |p stil intact, children will come, yes children wil pis ‘Wife is stil) intact, houses shall be built or bought, yes they iil be blessed a E Ife is still intact, multisle blessings will come, yes they will ‘eome. . HOW IFA ENLIGHTENS THE WORLD ON THE REPRODUCTIVE SYSTEM EJ] OGBE Ctggtete Oreigrong: Oldgtd lee jepa Otectd Isa Jemumu Lotdicte fda fold esunsun senu Ohun ntan nted Ohun ntore ntore : Ohun ntod ntord iad fobe makin lode Irainje Ko ie bad fohun tor! tore tan/ lore Adifa fun Ogateera Ti gbagun fo lid gbendl eben dyin weren Ogoigerd loruhe tf d a pe ol lu gbendu gbendu lonike tl da pe dbd Pell Ha bd pad o ; Oddi énlyan la off safe je Odidl aniyan Otggtd laa japa O1sete lad jamumu Loteldté laa fold esunsun sénu Ohun ntori ntori Ohun ntoré ntore hun ntori ntoré laa faba makin lode iranjé Vv 16Me Chi Tan Aye Ko lé baa fohun tori tore tani tore Cast divination for Ogotéére Going to confront the city of ld : i gbéndo gbendu I Pacisats is the name of Penis en sees ld gbendd gbendu is the name of Virg! immediately we meat = The result is child B. Otuid Orikd (Ottia Sogbe) Ad fi epost isin, isin ri pon Ad fl ivd sf dgdde, dgdde riceun Adifa fin Gnaghgn naghen TH toruin bet welyet Qnélgbgnnaghon baba ome Th@bd si Gnagbon naghon ad ways Oneghgnnaghgn babs omo Translation: We don't put palm oll on the fruit isin i 4 , yet its rl We don {put salt on the banana, yet its Beet Cast divination for Ondégbon fagbon (Penis) Coming from heaven to Earth oe is the father of child not for Onagbdnagbon, we can't come to this worl on, 4 id Onagbgnagbdn is the father of the child C. Osé Kanran Tolete awa ile Ose Kenran Adlifa fun Ggbdabd Iyewe Nig ti rirele oko dar To dg kan o doyuin Ta did kan o si domo Translation: Tato to (Bit by bit), diviner of Ose Kanran Cast divination for Ogbégbd lyawd (bride) 18 Eth: Obie Wine Aye ‘When going to the groom's house During intercourse, femate agg is fertilized suddenly Suddenly, a drop of serien becomes a child. 'S OF LIFE: POSITIVE AND NEGATIVE; LACK AND WHITE; LIGHT AND DARKNESS; SADNESS AND OY; FORTUNE AND MISFORTUNE; TIME TO BE BORN AND TO DIE; ABUNDANCE AND SCARCITY. = f@ shall examine this concept philosophically, Yorubas say * Tibt /'Olodumare fi dale aye’ meaning God created the world with it and goodness- hey also say "Ti tenikan ko bale, Cenikan kil da” meaning if Someone does not experience misfortune, another person will nat ee goodness. ‘Also, they say ‘Eko eleko n/ egba elegba, meaning one man's food is another man’s poison, We can go on and on but let us refer to la, the esoteric language of Oledumare (Almighty God). @ bi" Ose bl apdhiwe Adifat fun ibi, ib} ritgrun bd wale Gee bi apdtiwe Acie file ire, ire ritdrun bd waye Odi¢ ta a ribi nibl mweld Osid ta 2 rire nire nde Translation: Ose bi apolowe Cast divination for Ibi, Evil Evil was coming from Heaven to Earth Ose bi apolowe Cast divination for Ire, Goodness Goodness was coming fram Heaven ta Earth 19The hin iad Amt The day evil is witnessed, it is buried ‘The day we witness Goodness, goodness arrives In this stanza, Ifa explains that good and evil were created and brought to this werld st the same time. For instance in Yoruba land, a child that is born represents "good" while the placenta represents “evil, That explains why placenta is immediately buried the same day @ child Is born. While the child (good) is greeted with jubilation and pageantry. AYANMO/DESTINY/IORI Crunmila is called Eferii jpin (Witness of Destiny). Orunmia was there from the beginning during creation, Therefore, Ifa plays important role in this tapi 1.Ogbe Ate Ogidighdl amerin Amsrin tan a gbagbe dafdighi! Adifa fin Ort Thif ig ref e telkeira nf kag Qbairiseal Ofoun do gbe mio wl mi Ayana eni kf maf gbeni tf Translation: Ogidigici ameérin Amérin tan a ghaghé ogidigidi Cast divination for Or {inner Head) When going to sell bean cake at the house of Obatala It has been confirmed that | will be blessed One's destiny cannot fail to bless oneself 2. Oturipén Méjl (Oldghdn Mj) Olgghon nid ta koko omi sett aso Méranmorain ni d mo ive edpe tig Arinna ka nid debi dnd gbe pekur Adifa fin Grunmila tl rig réé gbé ape ort ways Begyein bd lala to ba lava mej loo 20 (ida: ai, Titel Aye Won a nf ifa ire lob! Oluiwa re “fe ko, Orl ni Off fo se iyun un, Ifa ko siation: No wase man can tle water on the edge of his cloth The most knowledgeable ones cannot count the number of grains of sand on the earth Greatest traveler cannot reach the end of the world's path These wera Ifa's messages for Orinmila Who was going to carry the sack of Ori to earth If someone is so rich thal he marries two women simultaneously People would say he was Initiated with good Odo Ifa No, itis not fifa, but his destiny, His destiny is his Senefactor and not Ifa 3. Oygka Mejl Grunmifa nf Grujpuut Mo nf eruku Id yo tore O al off tf yoo dade ninu ajere ide nil tif wal Orun tl yo! fo eigberd leke ninu! ajera ide ni ti wa Babe Jol i yoo lo mesdajd agg Oba tf tana yanran yanran Ninu ajere ide nl tl wat Mo nf baba, bewo nia d se mo of tl yoo dade Mo ni baba, bawo nj ad se mo orn ff yoo lo eiighara Neko Mo ni baba, bawo nia ose mo, bebe Id! ti yoo Jo mosdajel aso oba tf tanran yanranyenran Gninmita ni, bt abel Bima, ito ba all ojo kela, bi wen ba bi dun leere Won yoo mo on if yoo dade Won yoo mo orun t! yoo Jo efighara ileke Won ydel mo bebe id tl yoo lo masdaja ago oba tf ntanna yenranyanran ‘On tf yoo dade af rial Oba Onin tl yoo Jo djighard ligke nf ridi awon lieve 21Wks Metin Tle Aye: Seibe lal tf yoo lo mesa ial aveoha @seaja aso oba ft ntannd yanranyanran nl Transiation: ‘Orunmila declares: ‘ i eee is the. asthe, Sieur Hs = tee head that would wear the crown comes from Ne oe He woul — with multiple beads Sac” wear the shinning king's robe comes Lake abe how do we know the head that would wear the | ask; father, cece ih mutt vais? that would be oe ioe know the waist that would wear the Sroreel eke: ‘when we give birth, on the third day, when | Ki ha dgele head thet will wear the crown ee @ neck that would be decorated with multiple Be tell you the waist that would wear the shinning King's nue that would wear the crown eventually becomes cst chief er makes with multiple beads are Biel that would wear shinning king's robe are the Mees The third day being referred to is called Ese ntaye' to inquire oe o sesiny of ie child. We should nat forget that Ordnmniila is ft ess Destiny) and y i ; (second in command to ‘Olodamare). Set ear SY 22 ihe Obie Td Ave man On buruiked if wut tuutu Aki dd ese asiwerd md lone Akita on aldyd lawujo Adi fiin Mabowt til se oblnrin Ogun On tl yoo joba Iola entkan kd mg Ki tokg faya md pe 6 rawor nl were mo Ga fi yoo joba [ole enikan ko m¢ nsiation: The head with bad destiny does not swell up We cannot identify the footmarks of the insane on the road We cannot guess who will be honoured amang the crowd Cast divination for Mabdwa, the wife of Ogan Therefore let not the husband and wile refer to each other as mad any longer Because the head tha! would be crowned king tomorrow, nobody knows. Can destiny be altered? This topic is very debatable, In some schools of thought it is believed that "Ayanmo ko gboogue” meaning that destiny cannot be altered with charms. If this bellet is anything to go by, then the question is; why do we go to churches, mosques etc to pray? Why do we consult Ifa oracle for protection and success? Why can't we accept our fate and do nothing? | believe that our destiny Is in own hands. We should do the right thing at the right time. We have been informed that both positive and negative factors exist. Nobody is free from challenges. Ifa will jeach us that we would experiance Gath sadness and joy at some pecasions, We should never give up. The downfall of a man is not tha end of his life. ‘There are various ways we can monitor and modify our destiny. 1. Through Ese ntaye, "third day divination after birth" 2. Through Itenifa (initiation to Ifa) 9, Through random divination and abo (sacrifice)Wik: Citi Tyla Aree There are some fa verses that can be used to correct or madity destiny that is considered bad or not prosperous enough, In view of the above, let us examine this stanza of Odu Ha in Irasun Agbe (Irsun Ogbe}, ‘rosin Agbe Aagbairiio ami ni ratios lgbehin ree a oi dsa Gomi ba pap a al rabata Adifat fin Grunmile tf ntorun be waiye On to walyel Ic foun oni lowo, ewe owewe: Jfé onl hie mama ff tdi we tion, ewe cwewe On to wale fo [oun o ni fdyavioko, ewe cwawe (fa lon] ki @ mama fi tawa we tiwon, ewe dwewe Ori fo waive to loun d nf bimo, ewer cweiwe He lon! kie mama fi twa we tiwon, ewe dwewe Onl ic walye to Idun ¢ nl kole, ewe owewe® elon! kie mama f Cawe we tiwon.ews owewe Onl to wale to loun o ni nire gbogho, ews dwawe Ife fond Ki g mama fi Nawa wer twan, ewe dwawe Eni dgun pa sf égbdd aja. ewe dwewe (fs lon! ki@ maine fi fawa we tiven, ewe dwewe Eni sonponna pa si ald jd, ewe dwewe, Ife lon! Ke meimat fi Uwe we ti won, ewe cwewer Eni eye nije oj! reg nf maguin, ews dwewel, Ifa lont ki e mama fl tdwa we tiwon, ewe dwewe On td waye to lowe toidwolewe Gwewe le lont kia wae fi tawa we tiwon, ewe owews On to waye td Idya toloko, ews dwewe Ifa fon! Ki @ waa fi tdwa we tiwon, ewe owewe Ort to walye to bime tabime, ewe dwewe Nei lonl ki a wee fi tdwa we tiwon, ewe dwewe O to wale Io kdid tokole, ewe dwewe Ia OnPki e waa fi awa we tiwon, ewe Gwewe Orl to welye tot ni tre. gbogbo, ewe dwewer 24 Translation: # Aye Na lonl ke we fi tawa we tiwon,ewe owewe Owewe o loruko mej, owews lawawe rig Alcikg tent kd orf wa ko ib Akuko nf yld ghd eliare pade wa lrosun Agbé 0, gbe ibi kuird lot wa lrosuin Agbe 0, gbe ire twa wat fuln wa Iyérosuin, Hal Jon! kta ma sun ning ibt lyerosuin, Ha we sun ire we ba wa o. Ase Akése: Ad dn ewé onirl (Owéwe) mo ose, a 6 te iyerosun ni Irostn Agbé, Ac pe lfé yi si, Ad daa sind ose, ao pa Akoko adie kan si, a 6 ro éjé ré si ose, a 6 pod po, ao ju ori akoko yen sind igba, ad wa ko ose le lori, a oma fi we. Confluence of water becomes vast and deep The end result bacomes a lagoon Plenty of the water becomes mighty lfa's message for Orunmila When coming fram heaven to earth The Destiny that is devoid of money The efficacious power of Gwewe, lfa, don't compare mine to theirs The efficacious power of Owewe The Destiny that is devoid of good spouse leaf of Owewe, The efficacious power of dwéwwe, Ifa, don't compara mine to theirs. The efficacious power of Owdwe. The Destiny that is devold of children The efficacious power of owowe, If4, don’t compare mine to theirs The efficacious power of Owewé The Destiny that is devoid of house The efficacious power of dwaweé, lia, don’t compare mine to theirs The efficacious power of Owewa The Destiny that is devold of multiple blessings. 25fd: Chia Tink Aye The efficacious power of dveéwe, fa, don't compare mine to theirs The efficacious powar of Owéewe Those who are killed by Ogun beside dogs The efficacious power of owéws, Ifa, don't compare mine to theirs The efficacious power of Owewe Those who are killed by Obaldaye in the market The efficacious power of dwéwd, Ha, don’t compare mine to theirs The efficacious power of Owewd Those whose eyes are being eaten by Vullure at the Ogun shrine The efficacious power of owewe, lf4, don't compare mine te theirs The efficacious power of Owewé The Destiny that is blessed with money The efficacious power of dwewd, fa, please compare mine to theirs The efficacious power of Owewa ‘The Destiny that is blassed with good spouse, The efficacious power of dwéwe, (fa, please compare mine to theirs The efficacious power of Owéwé The Destiny that is blessed with childran The efficacious power of dwéwe, lia, please compare mine to theirs The efficacious power of Owewe The Destiny is blessed with multiple blessings, The efficacious power of owewé, fa, please compare mine to theirs The efficacious power of Owewe Oweweé has no other name, il is Owewe ILis the ase in a rooster that prevents disaster from happening to me Itis the ase in a rooster that brings me fortunes ‘rosin Agbé, please protect me from misfortune ‘rosin Agbé, please bring goodness to me 26 (efi Cot Tpit Awe ‘yérosuin, Ifa has declared that we would not be involved in tragedy Wyérostin, fa please bring blassings to me. Ase. Preparation: We will grind the leat of Orind (Qwéwe) with black soap. Print |roson agbé on lyérosin on Ifa tray and recite the above verse, Then kill a rooster and mix the blood with the soap. Put the Rooster's head in a calabash, and then pul the soap on it. Take a bath with it with a spange from lime to time. This is geod medicine ta enhance.geod destiny. Time to be born and time to die itis incontrovertible that the day child is born, he has also chosen to die. Let us examine the odd. 1. Os¢ ‘Fun Okg sé okd fur Ada se add fun Funfun iednt rifin foods Aaifa fin Olodumard Oba aye Oke se gk fin Ada sé add fun Funfun idgnl ritun "ode Adifa fin Otodumaré Gba drun lio. dwon I maa kun ni wan ideal fur Ti Arye ba riblma, ebo Oledudmard Oba aye nda Ti Enlyan ba nku, ebo Olddumard Oba grun rid. Translation: Okd sé ok¢ fan (hoe breaks and tums white) Ada 56 ada fon (machete breaks and turns white) Crocodile spils white at the sea Cast divination for Olédamaré, king of earth Okd sé okd fin (hoe breaks and turns white) Ada $6 ada fin (machete breaks and tums white} 27is: Chin la: Ae (ei Cava Lie: Aye Crocodile spits white at the sea To Inquire about death, why does death strike and nobody Is Cast divination for Olédumard, king of the sky spared? 7 Both of them divined for more membership Qranmila replied that death is divine benevolence, It has its When people give birth, the sacrifice of Oladomaré, king of advantages. inal Earth has manifested ? Oranmila made reference to stagnant water bringing out Bacause the membership on earth has increased odour. 7 But when paople die, Olodomara, king of the sky is happy If human brings live forever, the flesh will become ae because itis better for Ertl (ife} to leave that person and go back to The membership of heaven has i sed Heaven Pp Ss increas Sq that the person cen come back with another flesh 2. Oyeku pose Ai amd tete ku, Awo ile Alay is brings us to Reincarnation. Is it (rue? Yes as we go on. Al tele kif isz, Awo fhanuje Ti iku bel de, ka yin Oluwa foga;-Awe olcate 9. “worl wédin Awan ni Agbagha Sankdsankd Ti nil rete wail iku wo Peidks Oreineitel Ke sf ablyamo t! ko fee . aye | Kay Pe, dese tf il fl riparni, ff kel s'6ni tt Ai ker Kd si abiyamo ff ko led bf Onn i Qrunmil@ nf, chun rare ni Olooumare fi ku se fun'ni, Baba eni bid bd bini ni pepe, bf 0 ba pé tit! a tun rif baba em Mitel, om td san siwd, iid san eehin tomo O o'omi gaddg, dagde omi ee Yeye eni bid ba bini nl pepe, bf o bet pg tit a tun ribl yeye eni Omi rf gbe won fo rere Jomo Omir gbe won b¢ rere Aaifa fin Grinnilia tf od wipe dun maa mu grun bo says Olgkunnun ka rete wa lo ree gba'wo tuntun bo Gun mda mu aye lo si Gru Translation: inslation: A § . i lia priest The household wh ' There is no mather, who cannot give birth to he seni where everything is working well with wealth, See ee ares taicanrol gis bth t Oromia Success (etc) will never think of dying Our father, having given birth to us soundly, can also be But where there is abject and som i iven birth to improvement, ii ae ae zt mather, having given birth to us soundly, can aiso be They will even pray for death given birth to : When death comes, we should praise God, the diviner of Cast divination fer Orunmita who says he would bring Truthfulness heavenly Mates to earth They are those who see death coming and they make And take earthly mates to heaven adequate preparation, This is the way Ifé described the Elders who visited 4. Osa mel Ordnmila Te’ ba ge pe orf gbogbo ni risun pas! 29Mi: dn Tal Ag (hii: Cobain jie it i es cl Lives Iroc ghogbo T het ti tain minus igbes vd oy in vas ve ees born ‘ a5 ce trina cae ee ai Cast divination for where we inca nt we would live besid shops lea dnes een Bee Ee Gh kom wien apm horas Actes th Bowed ttn bona Let's take palm oil, salt, gin, kola nf | J Oweire 9 iid gbogbo wa lote ; Nobody can predict where he would die and bose eh ee Geneon peo ze yers, divination and seerifice (eho) we can achieve our aim, re ld ja gh wa " Translation: If everyone ts to be buried with caskel, there would be no trees In the forest Cast divination for group of children, ‘coming to earth If everyone is to be buried with-coffin, there would be no trees in the forest Cast divination for Oware (Strugate) Coming from heaven to earth Weare all struggling Those who will die Sracefully are not panty Weare all struggling. 5. Ofdin nogbé Ka dase ala berin Ka da dy winnhwlint B'ekun Old dgainis nif pa thooKes fom tim Adifa fin ibi ta ma gbet Adiifa fain ibi tf won gbe bini Adifét fuln ibi t} ddigbe sun un Atari o mo ibusun Off 6 me ibuighe Aba m'éo. dba mu'yg, aba mot, dba m'abl Aba fi tun ile the se. Translation: Let's cover the elephant with mighty garment Let's cover the tiger with multi coloured cloth Daytime rain beats the hyena on the eyes and nose 30Chapter Three GENERAL PHYLOSOPHY OF IFA 1. Trosun Aweéye (irosin iwarl)- acceptance of different situation, Bia je adun tl tafe tkord ote si Ayé a maa sun nil je Pie ti ie InGnyl f ket mo adn org a fun awon Agbg tt wie ‘gbogho aye i ba fg kik! ajo Aye | bs din lddtintan" worn nf eo 0 nl dwon yoo ribo, kt Orunmila Grunmiia nf kt won wel rubo nitod were won Ati pd Kaye id maa wa bi Oloctimare ti dd aye sf Igbd djd ati Igba @ruin kt oma tase wan ké rubg Grunmita wa je kf did po nt odun nee ttt a ko ft ff ogrun rave Enlyan bere sf soktuinrun, won, si ke! pupe jodun nag, Ohun dgbin ati beébee fo ko dare i Won wa pada wat mba pele) abe Oruinmilé nf eee goke, ebo di giga. Translation: iFwe continue to enjoy life without tasting biterness Life becomes monotonous Those who don't experiance hardship cannot pte the sweetness of wealth ast divination for farmers who wish t ence eae lor rainfall all the time So that they can enjay life ee task enjoy life abundantly, they promised to do Ordinrnila should assist them, Ora i , Orinmité said they should di the sacrifice for thelr insanity, He advised theabat the ss Earth should Remain as God created it. 32 Li Cui Tlanks ye Rainy season and Dry season should remain intact, They failed ta do sacrifice. Orunmild allowed excessive rainfall that year that there was no sunshine at all, People stared getting sick and many people died that year, Plantation that year was a disaster. The farmers came back to bag Oninmil to do the sacrifice Ordnnilla charged them in multiple fold. | Owgnrin Warl- work to earn money Isu-wdn, epo wor, dghaoo won ‘Ohun gbogbe tf enu rig ni o won Adifa fuin won lode Iwart, Won nf kiwon of ribo kf ded lé dee fun wor Wan gigi wan rue if nf kf gbogbe éniyan ko ong atl dda Ki won mda re ako lo sige Ki dag le age Ise nf ride ipeinjur Transition: Yam is scarce, palm oil Is scarce, maize is scarce All food items are scarce Cast divination for people of worl They are asked to do sacrifice so thet they can abundance Thay complied fa says ‘let everybody take Hoe and Cutiass And go to the farm to work Work reduces poverty”. 4. rosdn Afin [Irosan Ofdn)- unrealistic request Oj Ipdn kupon dun nil mu gmode gawd Isekuse Aadifa fin Afin meta, tof¢ if won nf awon fe al duct Adiifa fun Akapd if rf be Idarin Ipdnjel Erd Ipo rd Ofa, ke wa ban! nf wwe ire. a3JE: Chain Lf Aye Translation: Abject poverty leads a child ta embark on unprofitable project Cast divination for 6 Albinos who want to be made black Cast divination for Ifa:’s davotee who is facing diffleulty People of the world, we are blessed with goodness, Story on the Albino {fa advised the Albinas that they should accept fate, They told AkapO to use his initiative in dealing with the Albinos. Akapo advised the Albinos to be initiated into Ifa cult. They complied and felt satisfied because their situation improved. ‘They brought huge money to Akeipé-just to turned into black. Akapo accepted the money and rub their skin with various herbs. He Instructed them not {o bath for 7 days, but on the fifth day, they felt Uncomfortable due to hitches and rashes. And they had to take a bath and eventually, they found themselves red again. You cannot blame Akdpa (the devotee) for this rata, Ifa teaches Character 1.lwérl Méjl- Respect for Eldars Bl omode ba niterfba fun Agbalagba Ohun gbogbo td bd ridawoid a mda gun 96 ge’ ge lwa re a si ma tut pésdpase Adita fun omo onfwepele Trio saifojuldi st Baba tabs lat Thayer ditn jojo, Translation: Ifa child respects the elders He will succeed in all his endeavous P His character would be commendable (Cast divination for a good child Who does not disobey his parents 4 Wea: Conan Le Ae And his life is enjoyable. 2, Ogbé ka Mo durodurs owed mi a tosin Mo berebere owd mo tagin Opglop¢ awon dghd kan dwon dgba ken Tiwon nt kindibaile yeke - Mo ddbaid yeild, isin bg simi towed igin by simi lenu Adifa fun Ejike go go go Ti yad gbosu re ghodu Kal pe koi find Kawel bani nf jetbutul ire inslation: | stand on my feet yet my hands cannat pluck the fruit | bend down yet | could not lay my hands on the frutt te Then, some elders advised me to prostral Immediately | prostrate, the isin fruit dropped on my hands and mouth Cast divination for Ejiké go 90 ga Who is taking ofun to Ifa groove Before long we are blessed with goodness. Ika di Egmodd be rigawo cgbojul ; Te ba ko dgbel Awo lone ib Piva ba ko agba iségun ko jeg nly dle ; - bart oe abore nibi if ngbe afer! kanlé, ke doju ré dele Adifa fun dwon Aldighordn t won nf kds! eni totem a ‘won Ajgod ayd ko si feni td na agho Awa Aleldpe ko sl feni io na dgbd isegun (Omg td na dghd Aboré nibi fo gbe rifort kanie Iku ara ree lo wat Warawara mo.nikuf idin wardwerd 35Ma: Cohuin ‘Hjlakp Ay Translation: Ifachild behaves with care free attitude When he meets an elderly priest on the road, let him slap hie When he meets an elderly herbal practitioner, let him beat him mercilessly When he meets a devoted priest where he is appeasing the gods, let him give him a pinfall Gast divination for disobedient chitdren who think nobody can caution them It means there is no longevity for anyone who stops an elderly priest Short life is the consequence for anyone who beats an elderly herbal practitioner Anyone who wrestle a devoted priest where he is appeasing gods He is looking for premature death Maggots die prematurely and suddenly. is Cit Yfke Ay Oganda Maj Buiniburet isd yk Goegrigborg lea dgddbalg Ka doddbale ke pa ighdnwe mg pel GO lacure ire tf rima rise funni Adifa fun enl id mdsin dpe Ti yoo jaye ga pe pelt ifg mo m@sin dpe, Jé njaye eal! pe more Translation: Shaking one's shoulders. To prostrate straight When prostrating and covering our elbows Brings someone a lot of favour Cast divination for the devotee of Ifa Who will enjoy the benefits of serving Ifa Ifa, | am devoted to you, lat me enjoy your benefits 4. Qwenrin wage (Qwénrin Ogq) Reward for wickedness is punishment: ce rene ce Ifa teaches in the following stanzas Iwa won ni ylo ma fé won Kiri Adlia fun Aniwanitkein i ea aie Ti vio ma ber tdsan toru ee BY iwaju tka bet dare prdieatcen! Ehin tka ko nf sunwon Antwontkun ki 9 ye séf Kiri BI ofa Translation: Leave him, fet him run Their character will make them run Cast divination for Aniwonikan (wicked person) Who is always scared day and night You better behave well You better show good character Aniwonikan, stop running like a coward 36 Adifet fuin citite inu Ome otite afiteld tirgigtirgig Olédumard Ie nl ie, Oledtimare ioni Idaje Esan ni ti Olddumard / Oba ylo san fun onikaiuke g¢gebl ise owe won Translation: If the wickad enjoys today, He will suffer tomorrow Gast divination for inner truth Who Is always al easeHfa: Obie Tin Aye Consequence is for God The King will reward everybody according to his or her character. 2. Ogba ‘Sa 2 8! oj ba ripdn Babdlawo, if Babalawo ma purd 8) ajil ba ripgn oniseégun, Kf aniségun mase purd Gidi, Keni ma séke tabi se pard Adif fun Oroinmilé nti eni dmg wel riko ogun jefe Kolp¢ koi jinn kawel bani larusegun Translation ff Babalawo, an Ifa Priest, is in need of money, he should nat lie if Onisegun, a Herbal Practitiéiner is in need of money, he must not lle Truly, one must not be insincere or lie Cast divination for Orunmila when unknown evil harassed him Before long, he became victorious. 3, Ogbe'sa Purgpurd ku, oki stigbe ing Sikasika ku, @ kul s'ddan ociuia Sdotosddtd ku, o ku ghedemuke, & fehint amuleke Grunmila Awo Aye io dfs fun Aye Mighell! woin rise Aye, if Ayel ket roju, i Aye ko jo Wein al ki won o kara rile ebo ni kd won a se Olodare nikan ni ribe Ighin tf risébo Nig satig addodo, soore masikca Obtty abgnd toard, dsike ahond gbarara Solita sidodo, sddoda scititd Eniti of sotitey ni imole rigbe Translation: The fiar dies; he dies In the hell fire The wicked dies, he dies In the forest of deep heat 38 Inde Covi Uf Aye The truthful dies, he dies peacefully and rests his back leisurely r Orunmila, diviner for Aye (Earth) cast divination for Aye When things were being done on Earth incorrectly, and the earth unstable / They were asked to perform ritual and sacrifice (ebo) Only the Truthful performs the ritual Please be Truthful and sincera. do good and avoid wickedness The Truthful waypath is straight while the wicked's waypath is awkward Be truthful and sincere, be sincere and truthful Those who are truthful are blessed by the gods. _ Otura Rera (Otua ‘Gunda) Eke ¢ kunni Ika @ komo dnlyain Bakee ba nygid ddd Ohun buruki’ a maa yo won se Adifa fuln Sagbdglrlysin Eyl ti yoo bale aseotc Satitg, sddado Eni ba gdote ni imolé migbe Translation: Insincerity does not pay Wickedness is bad if the untruthful Is betraying, he faces @ lot of trouble Cast divination for Sagbagirlyan Who will be installed the leader of truth Be truthful and sincerely The gods reward the truthful Ogunda kete Kuinkuinrlduinky abews gerugery Gpdigng odgun agunme galeaaie Bon Idpg odguin, bd 9 lekee 33Th: Oban Yd Awe Eke ko ni jet koje Intl rere 0 je o ju awe le Adifa fuln Adibd Ggunda kete lod ope ni kdl je Kf nraye bakit te Translation; Kunkunduku has teo much leaves Toa much black medicine makes one to be proud Hf you have foo much black madicina but YOU are insincere Your insincerity will make your medicine impotent Truthfulness and righteousness is more potent than leaves (medicine) Cast divination for Adibo (the empire of tla's divination) ‘Ogunda kete My role as the referee of casting of Ifa saves me from death. 6 Eflogha 81 Olgnin Oba ti dari ai mo ge Mo rise rere, smi d sikd, émi d sebi Tort ki n ma bad bosiker Owd tf a ba $e Ideard timatime Io meta rimgni dojo ale Adifa fun Olocte abu fun'ka Oldiete ni ribe Ighirt tf risebo Translation: The way God created me | am behaving tam doing well, | don't do evill, | don't tia So that | won't die a wretched man Because the business we engage in the morning extends to night time Cast divination for the truthful and the wicked Only the truthful triumph. Hf: Olstiny Win Aye Wisdom Ibinu ¢ $e fikankan fun‘nl Suur ni baba we Agta td nf suuril ohun gbogbe lanl iowa Adiifa fuln ind. ine iohun o joyé amadrara Adifg fiin Odruin, Odrun Idhun ¢ joy amorora Adifa fin Osupa, Osupe ishun o jaye amororo Osupa nikan ni ribe ighin ti igebo Ind, bdo ti dda to, dse oo niwa'nu Amosupd joy amarare ‘Odnin, boo ti dda td, dsé o ¢ niwe'nu Amosupa joye ara we tu'ni inslation: Anger does nebody and good Patience is the leader of character | The elder who has patience has everything . Cast divination for Fire, contesting te be the king of ightness es divination for Sun, contesting to be the king of Brightness r Cast divination far Moon, contesting to be the king of Brightness: Only the Moon excels Fire, though you are good, you have no character Tha Moon is made the King of brightness Sun, though you are good, you have no character The Moon is made the King of calmness. 2, Oghe yond Onibinu nl yoo sq Ibi dun fi wel Aldjarigbild éniyain nit fira reg han O tun ko'se ré dé ono nif so‘ni 41Mi: Cibin Fn Ay Adil fin Oke, 0 "dun ojala nirdwe nite Onlyanjat Adifa fun Sebs, 0 Joun ojalapa nirawe nile Oniyeinjat Adifa fun Ere, o loun o jalapa nirawe nile Oniyanja Adifa fun Nini, 0 foun o jalapa nirawe nile nian Nini nikan nj nbe fehin & nsebo Looto a mu Nini joba, Oks losiwawu, oun lo ba se reje Loeote a mu Nini joba, Loote a mu Nini joba, Sebe Jasiwawu, oun lo ba sere je Leote 4.mu Nini joba Coote a mu Nini Joba, Ojola io siwawu, oun la ba sere je Loote a mu Nini jaba Translation: The high tempered man shows where he is coming from The uncompromising person reveals his personality Fanatism gives you a bad name Cast divination for Python, contesting to be a king of Irawe, house of Oniyanja Cast divination for Cobra, contesting to be a King of Irawe, house of Oriyanja Cast divination for Anaconda, contesting to be the King of ‘lraweé, house of Onfyanja Cast divination for Nini (Smaller, harmless snake) contasting to be the King of Irawe: ‘Only Nini triumphs Truthfully, we make Nini the King, the Python mishehaves and spoil his parsonality Truthfully, we make Nini, the King: the Cobra misbehaves and spoil his personality Truthfully, we make Nini, the King, the Anaconda misbeves and spall his reputation Yes, Nini, the humble, intelligent is made the King of Irawe. Another stanza in Ogbe "Yonu says: Ind bibl nfl so ibi f wén ti wa Alaj@Agbula nfl fira reéhan O tin gbe'se ré dé, ortiko nil so ni 42 ih: Cha Hedy Aye “A difé fan Oka “Adifa fun Gré Adifa fin S@bé A difa Fin Nini Ti somo ikeyin won lénje-lénje Nij6 ti wan 110d je Oya Alapa-nirawé Nilé Oniyanja bo ni wén mi Ki won wa $e Nini nikan ni Abe layin fi figabo Laéété la md Nini joba S@bé Id siwa wa, lé ba isé © jé Ldddté la mu Nini jeba inslation: Excessive anger potrays the ir upbringing He who ignores mediation easily exposes himself “You have come again with your bad attitude" will only give one a bad name These were the Ifa cast for Oka, the Cobra And to Ere, the Boa Conscriptor And to Sebe, the Black poisonous snake And to Nini, the Beautiful snake When they were going to become the Alapa-Nirawe, the King in the household of Oniyanja They were advised to offer ebo Only Nini complied with the advice Truly, we have installed Nini as Oba {King} Is the misbehaviour of Oka that ruined his career We have installed Ninias Oba The misbehaviour of Ere was it that ruined his career We have truly installed Nin| as Oba The misbehaviour of Sebe was it that ruined his future Truly, we have installed Nini as Oba" 43Ite vt Tile Aye The Story When the King of Irawe,the house Oniyanja died, there was ni need to have a successor who must come from his Toyal house. Hi) four biological children in order of seniority are Oka(Python), Sel (Cobra), Eré (Anaconda) and the youngest! Nini are 16 vie for t post. The King makers decided to interview the contestants. Firstly, Oka, they asked him “what would you do if you are made thi king?* Oka answered "| am really qualified to be the king but if @ny point, somebody annoys me, | would use my deadly teeth/ston to kill that person, They lett him, Secondly, Sebé, they asked him “what would be your intention @ than me? If any of the subject stag on my tail, | would Spit on thal person to blind him. They left him. Thirdly, Era (Qjols), they esked him, what are your plans If you a made the king? Oj¢la replied, you know | am the fastest among thi contestants, so, that makes me the king but if at any time, | a hungry and there is no feod around, | vould climb a trea any subje walking under the tree would be swallowed, They left him for the: youngest Nini, They asked him, what would be your mode operation when you are made the king, Nini said “All of us would decision makers. Though, | may be the king but | would make! consultation with eigers bacause decision Is made. | would be a servant of the people taking care of their requirement. The king makers said “by their action, character and utterances, we: know our King”. Nini was made the King of Alapa. 4, fon Blorl ke suniwon boyd ogban ni kote Omi rbe nie Clokun, Okun be Clon omi Omi be nlie Clos, ose ili keft Ogbdn nbe ninu Akeda, Akgida if riko gbogho aye nite Ord the ninu aseds, Ageda tf ike gbagbo agba nimdrain If; hoe Wank Aye Ogbon nbe ninu Orunmila, Amayeigun, Odudu tir nou ort flemere Kon lemerd ma bad fo, A tun ort eni thks sunwon $e Adifa fun dwon Komoose-Komagwa, ti fi gjoojuma Kigbe ort alsunwan Na nl dwon Kamoose-Komoowa Th won bef kefa orf won dsunwon nighghin ‘ansiation: ny | i F wisdom lf the destiny is unfavorable, it may be lack o! y Water is abundant in the Ocean, Ocean the King of the Sea Water is available in the Lagoon, Lagoon, second in command There is wisdom in Akéda, Akadé who teaches the world Ifa corpus: There is intelligence in Aséda, Aséda who teaches the elder hilosophy - chars is wisdom in Grunmila, the world stabilizer, he, who protect thw child's head from breaking, he who corrects bad destiny ; Cast divination fer incapable-no goog character always erying of having bad destiny ifa says, the incapable-no good character If they learn Ifa corpus, they will have the last laugh 4. Idin wor Bia foghan ninu bia kdio, ey ee nind bla kold, ao dole / pial énlydn t] wen ma ba Olggbdn rin md ba sige Tl won risdré era isale aye Ifa ribawon wi, dnl lwo ko be enl rere rin lwo kd ba eni rere sgre Onl burukef ni riba eniyan Transiation: IF we have wisdom but fail to apply it, we bacome ignorant if we have strangth but fall to utilize it, wa become lazy 4SMic bude Tink Aye Mis Olin Trl Aye { will be patient and not be in haste so that | went die prematurely | will enjoy life slowly The message of Ife for people who associate with wise people but don't work with them and make friends with backward people Ifa cautions them, you don't associate with good people And you are not friendly with them, then you are doomed q Oloyan 5. Ejlogba Beédyart dtd lle ko ma fohun olla Beeyein o toi lord ket ma fohuin olgrd Ka ma fi kanjukanje jaye Ka ma fi warawa ke mokuin ord Vf@ nl tts bef de ibj to tut Kalwo wait, ofet fot to ttt Ka wehin wd nitord atisun ent Adilf fin oniwalulu ti yoo Jake aye Eni kote gélete kif rf fin Adi fin dodig td idhun o joye Oluwert gu alru ésv situ © drift johun nl bi fi nse hslation: Don't boost as a wealthy man, when you are paor Don't promise when you are incapable Those whe cannot perform a difficult task should not come forward | Cast divination for the frog contesting to be the king of Animals in the Sea ‘ Can you see the end of a boastful small animal Transiation: Don't let us be in hurry to enjoy life Don't look for money with devilish tendancy Ifa say, when we get to acool place Look up, the days are endless Look up so that you can steep graciously Cast divination for a responsible man who will succeed in life. 4, Ogbe yond pite the presence of sharks, crocodiles, tortoise etc in the ean, the frog still wants to contral them. In a fraction of a second, @ frog was swallowed, Kerekere leku nawo Aaifa fun Bera 8. ‘worl ward (wari rete) TI yoo sakapd ile pet titntt Ay? tete ni un ofe Arora rete won Emi o je ward af nwaa ku Rora te won ki dwon gma ardye ma slwawtl Aye tote nf uno je Eni tin se rere, d se fun ara re Eni tin se ikd, o 8 fun are re Translation; Adifa fun oma areiye Hani, dwan old ki won ma jalé mo Wor nf eni tf nil won légberun dsofd egbawa faye Enl tio rlakeboje kid soore fun Enl tho soore egberun 4 fi gb'egbawa Dandan, Oluwa wa io me sain fun The rat eats its object slowly ‘Cast divination for Ant Who will associate with the floor for a long period Uwill enjoy life smoothly 46 at{efs: Oihtin Tink: ait Translation: Arora reté won Step them siowly so that humanbeings don'l misbehave Those who do good, do so for themselves Those who do bad, do so for themselves Cast divination for people of the world Ifa says, thleves should stop stealing Those who steal 1,000 items will forfeit 10,000 items ‘Those who see rituals eaters should assist them Those who render 1000 favours will gat 10,000 in return Truly, God will reward them, 9, Efloaba Eke 0 pelekee Odile &f poloidal Aalfa fun Amodkun-jale, t0 ni amo araye o rihun Tama araye 0 ba nfo, Oba grun riwd ¢ Translation; The wicked will die wickedly The traitor will die as expected Cast divination for those who steal in darkness, thinking nobody seas them 'Fearthly people don't sees you, what about God? 10. Okanran Otdrapon Eke ¢ jg pelekée idhun Ika ¢ je peraré nik & Jihun Idja, @ ff bdyin Bara iwajul d ba rf wor, érd shin we won Adifa fun olgkanran Eyl tf rife ‘binrin oltiwo Olokéardn wo (is CMa Tin Ay Oldkcdnran to tu lepen lation: Liars will never admit they are tiars The wicked will never admit they are evil You steal in the market and hide it behind if people in front don't see you, what about people behind Cast divination for Olokanran Who is having sexual relationship with his master's wife Whois that Olokanran? It was the Olokanran that had a swollen testicle kanran had been sleeping with the wite of his teacher and was ned to stop the act. He failed and lost his life in the process | ka bara Kemi ni bard, kink 9 nl bgb¢ dajflie Baa bajl kajo moo Kera wa Aalfé fin Grineniia Ont if won 0 ma fi owe eru fe ale Wen nt tort kiné Ontkt won d le bad laje, Kt won d le bad laya, ki won ola bad bimo E momo dakun, ewd éru e mo & fale @ dakun ansiation: Kémi mf bara, Ki nké o ni bobo adfille When we wake uo, let us take care of each other Cast divination for Orunmila He says, his devotee should not use their income to engage in extra marital affairs They ask why? He says so that they can be wealthy, have wives, have children Build houses and have all good things of life Please, listen, safe your money for better ‘things ag42. in Oguinda Eni yao ni Gguin rigbe Ioig ie Enlyein tf kale fa, tf kolé sore Ko nf lee ghe ninu aye pe Jd Hisold, ga rise iyt Adifat fun Ggungbermi Wor nl bi ko tile ni fran nigbakigbs Ti ia bade si, Ki o md sd o Alagbara font aye Kd seni tio je buy! fun ole Akin Idnil aye, wan Kil bu ola fun ajo Translation: Ogun the first attacker during fight People who cannot fight. whe cannot talk Cannat live in this world for long Fight can bring wealth and honour Cast divination for Ogtingbémi He was wamed that even if he would cause trouble Anytime he is confronted, he shouldn't run The powerful lives with ne fear Nobody gives honour to the weakling Courageous people feel on top of the world They don't give award to the coward, ° 13. Okanran Osa Méjd masda nl dime Akin Akin tf o mogia tke moctset Aba Akin tbdiritran lo Adifa fuln Akinsuy? Won at ki o nuibo, vegki o ba le maa mo Igbati f ¢ yere ail diyera fun Iie Kio bale ma nfyt igid gbogba (fi: Citi Hla Ay Don't fight, don't run is the Ignorance of the brave The brave who can fight and fail to run when necessary Would find himself to blame Cast divination for Akinguy! He was spiritually advised to perform sacrifice So that he will know when te run and when to stay So that he would always be honoured i.e he who fights and run lives to fight another day. 4. Opokd rate (Oyeku rete} Pokupaku swale Adifé fun Arindsadgun Tio soko Arinndkoll! Arnndkolil, sé bdo loddke Eke nl pa Arinnskolu Translation: Pokupgku sewele Cast divination for Arinfasaagon Who is the husband of Arinnakold Arinnakold, didn't you deny having extra marital affairs. ‘Your betrayal to your husband has killed you. 15. Osa logbé Ifa bibo ojojuime nil mu aso babalawo gbd idruinkuin ldgbalg nil 9 gyin dghe Kugd Inf nu mi rf inu domo enikel kori bes Binu omontke! bar! be, inu mii ke bet dun Jojo Adifé fiin Gninc ire ti won nfi moran ike @ Io Eyl o wu kefed, ey! d wa kaa fd, oninu ire lope o gbe Translation: Appealing lia everyday makes Babalawg’s dress fade on the knee 52Hit: Ohuin etl Age Prostration makes the back of the farmer looks like hunchback The ways | think, my fellow human being does not think the same way If my fellow human being thinks that way, | would be very happy ‘Cast divination for a truthful and generous man whom wicked peopie are planning to set trap for No matter what we say, Ifa will always bless the truthful Story: Despite his kind gesture, people still hate him, They had to lie against him to the king that he wants to dethrone him because thera was no rain and he hates the king because he has not been made a chief. He was invited by the Oba when thé King listened to him and accepts his advice to consult Ifa for the rain, Then rain started to drop which brought sanity to the town. The King now realized that it was envy and hatred which led people to blackmail him and assassinate his character. The King punished the wicked people and made Onindire his second in command. He was installed the Majéekobajé of the town. Majaekobajé means “he would not want the town to suffer”. No matter the situation we find ourselves, we should always do good because “Truth shall always prevail”. a bé seni logre I howing appreciation) I states this In various stanzas 1.Qabo-Ate Ina nil pon eja toju Opd odrun nif pon algken ieyin Iguin id jebo tan nf kd Kf edo ku inswo ebo ana lbg ki elabe ku inswo ebo ang iba til rebo omiran je Akaid Jo jérd jeérut ni kei kl elerul ket Inawet dru ane tba ki tein ku iIndwo én dnd Iba til rénv dmircn je Adifa fuin Of ti nsuniun alataya Won nf ko kara rile ebo ni ste 52 bo, dnb . 4 dd fe, o fe Apdreé tii seme Olokun Sentade “Adifa fun Orunmila Tinlo ree dupe dna igwo Qlokun nitor! Apere omy re to gbe {Ort Mo duipe mo gbo're Mo dupe ana mo gho're tant bd Ma dupe mo gbo're nelation: Heat from the fire disturbs the fish Too much sun harasses the crab ! The vulture ate offering without thanking the offering giver the next day : : If he had thanked the offering giver for yesterday's offering, he would have eaten another one ; E The Akala ate some rilual without thanking the ritual giver the next day : : . ; Ife had thanked the ritual giver for yesterday's offering, he would have eaten another one ! These were lia's messages for Ori that was lamenting Inability tohave a wife | ’ He was advised to perform sacrifice, which he did When he was to marry, he mamed Aperé, the daughter of ‘Olokun (sea god) ; : The above set of Babalawgs also divined for Orunimila Who was going to thank Olskun for yestarday's offering of Olékun's daughter in marriage to Ori | show appreciation, | get additional goodness I show appreciation for yesterday's gift, | get another goodness today i show my gratitude, | get another favour je St hen Ori was contemplating of taking Glékun’s daughter, Apéré as ife, ha was advised against it because the mother, Oldkun was nd of taking her daughter back after marriage. Some of hose who ad married Apéré before included the Royal fathers namely: Alara, ord and Orargon. They all failed to have Aperé beinInk: Ohiba Wale Ase because they never went back to thank {heir mother-in-law, But O with the spiritual guidance of Grunmila succeeded where others h failed because he was accompanied by Qrunmila to go back next day to show appreciation to Olékun. Olékun was impres and in addition, she offered another person, ‘Ore’ to them. Thi: started the tradilion in Yoruba land whereby younger sisters of th bride usually accompany their sisters to their husbands’ home. Thi is called “Qmo tyawo" 2. Twerl Mojl Yinniyinnl kent o se mil si Aaiifa fun Feiteru Til s'gmokunrin igadd ifimoa yin 9 ko tun fe sé mit sh Origa to ba gheni fae yin Translation: Showing gratitude (sa motivation to render another favour Cast divination for Fatéra Son of the town of Igodd Ifa, | thank you so that you can give me another goodness The divinity that supports oneselt is the one we. praise What's better than money? 1. Ejiogbe Oro tegr¢, Awo in igbe Aadifa fun Ajé ti nsomo Olu'sikitiristest Tinie ree fle Ejlogbe seouda Ko jeg ma fisd silé Awo Ajé dé onisg Ko jee md sd sile Awo Translation: The long tree, the Priest of the forest Cest divination for Ajé/owe (money) the child of Olusikitinsikitl Going to choose the House of Ejiogbe as abode 54 ek: Citi Wb At ease, come to my house ey has come, the important goodness ease, come to my house ‘Weta “Fun “Ate mote O fun ghot Adifa fun Aje ti sarémo Onigbd Bigba o ni kd led se bebe B'osorun on kd jee sdyeya Atswe dtdghd, are aje ld risa kirt jslation: é Fr Ate mala O fin gba Cast divination for money the eldest son of Onighd if kings de not see money, they cannot do anything If subjects do not see money, they feel depressed Both young and old, we are running after money 8, Osa Oldyan (Osa'Reté) Osa ‘rete Orin ‘rete O gbdnd rete bo Adifa fun Aje ti ntdrun bo waye Won ani, Aje pal 0, dgungunnisa Anamo naye, Ana agbalagbd sa gidgid inslation: Osa ‘réte Orin ‘rate O gbona reté bo : Cast Ifa divination for aje(money) when coming from heaven to earth seats They say, money, we cherish yor j . tai een tnabs everybody unhappy if you are not available 55Uf: Cohan Wied Aye Itt: Obes Tink Aye he man with the children only performed the sacrifice hen the rich man died, his money perished (nobody to iherit) and was buried shamelessly Nhen the wealthy man died,his wealth perished (nobody to herit) and was buried unceremoniously 4, Oyeku bl ‘wort Gyetur bt wari, ke iojid ise Adifa fin Tegbon tabura Won ntorun bow aye ple of the world, don't you see that the man with children Ejija agba ke waoran I never perish because his children will continue to multiply Aig Isghon, labured ind carry on with his legacy / E jlid dgba eas The man with the childran was given a befitting burial Translation: Ogbe Yond (Health Is wealth) Ad sf ‘hun to dun b! ka jf kara ole Adifa fuln Gidigidl, wan nf ke jl ko gabo airide Oydkel Bi worl, ka loje ise Cast divination for one brother and his younger one They are coming from heaven to earth Fight for leadership and lats watch ia mo ji. mo sebo ajiride NOTE: Ara ghamughdmu ni tedsan In this respect, when the child was bom, thay had to look for mon AK bokuiniun eye fart Ret to buy the soap they would usa to bath the child. That mal Code gbangba laa bewe ajilékege Money superior on this occasion. But let us examine further, Ode ghangba Ida fist lo On kulumbd, odd wésdwese 5. Ejiogbe OG wa dab gma Ogbe yonu Otitote Awo Olawe Jo dif fun Oldiwo lation Otgtgtg lee jepal There is nothing more Important than to wake up soundly Awo olord Io difa tun Olde \fa's message for Gidigidi, he was advised to do sacrifice for Ka jéod tan, ka ghonwd ¢ saje papopo good health Awo Gldma Io difa hin Ofdme IF l wake up and sacrifice for good health Clamo nlken at abe lehin tt rsebe Eésan, herbal leaf is always healthy We can never see sick birds in their den The leaf of ajilékege is energetic Ha looks healthy, energetic and sound like the child of Ogbe'Yonu Oldwe ku, owe ree seigha Olgrg ku, ord ree gbdindainu Erdpo, ore Oe, ayin 6 mg pe ipa oldie kit run Ohi olimo, aége la o gbe geige Translation: , Obara'lworl (Money is not everything) Otototo, the Priest of 3 rich man Otatoto laa japa, the Priest of a wealthy man Org bate a wulwo b! dwt Kajepa tan, ka gbonwo 6 saja popopo, the Priest of a m A alfa fun Aye withchildran Nid tf ghogbe 9me ripgn owd pe S7Af&: Chin Wink Aye Ko sf ohun mirain-an mo nine aye tf of tun nil me rare Won nf awon od ko ohun ghogho sie awon yod mo sare owd pao al, ey! {6 rir mitt owe begni at éyl Ho ried bee S ie idba maa ye, oghon faba maa ye. awon fdbea ma bu ‘ui Agbéniga ld ¢ pa ows, Abliwaile lad pe awa Eni ict bat riferan ow late, Iwai re a baja Iwa rere ni sq eniydn Bie nl owe Idwd ko wipe ki e me ai afore Ko wipe ke ma di asnwere Ko wipe kf e me dl arg i Ko wipe kf e met di gigktinnin aif bee bee to Abuke ara gbogbo led dé ba yin E jg lo tun oghdn ghon, ki ¢ tun erdgbe Kig mu wa rere, Khe mu ogbon Afe rufbo KI ara fe re yin tinetdde Translation; Serious issue is heavy like cotton wool Cast divination for the Earth, whan people of the world at praising money That there is nothing else in this world that is important money They vow to reject everything and pursue money Orunmila said; what you are thinking sbout money is true ai it is false Why not hail Ifa? Why not seek for wisdom? They are more honourable Ego booster Is money, it is also character spoiler Those who worship money too much spells their character Good character is better than richas jou having foo much money cannot prevent you from bein in Itdoes not prevent you from being crippled Itwont stop you from getting sick and so on ‘Teas: (Hues inl Aye You might even get incapacitated uinmila urged them to use their head and become wise Imbibe good character, be sensible Perform stipulated sacrifice So that your well-being can be enhanced |. lwori wowo (Iwori-Ose} Iwan wowd lweirt woken lwed wohun gbogbo monakun mgnakun lwo! sf of tle ko Fw Ose Iojut Adifa fun won nt Sésan Agere nibi owd gbe nigmeg lo Ard Sésan Agere owd le mde dmgmo slation lwori look at money lwori look at wealth lwori look at other things with contempt worl open your eyes and look at poverty Cast divination for people of Sesan Agere who cherish money than children People of sesan Agare, why do you cherish money more than your children? jany Ifa’s scriptures have become idioms, proverbs, s, school stories, theories Ogdnda Meji: 200 yrs = 1 yr Absingid dékan aboju regunreguin Adifa fuin Oninmile Wa ritade drun bg wale ayo Won nf ko rubo ko le bad pet layed Won nf ko ru ogunataare , ke Je bad pe ogulin odun jaye Grinmila rv ogun ataare, ds! pe ogun gaun Won ni ke ni ogeta ataare ko lé bad po oggta gan laye Grunmila rif pgota stare, 0 s! pe ogyta odun Wen nf kein igba ataare ko le bad pe igba dun laye 59‘Was Ohi Tink Aye Gruinmild ru igba ataare, o sl pe Jgba edun Woh nf ko ru eyo ataate kan ko Ie bad se dodigpd dun faye Qninmila rif eyo atgare kan, o st se Spdiopd odun jaye Srunmité we wipe ‘6 d rine IGBA ODUN, ODUN KAN NI" Translation: Abe mole eekan aboju regunregun Cast divination for Orunmila Ifa is coming from heaven to earth ios Bent do Sacrifice to live long on earth le was asked to sacrifice 20 aligata Weran ae igator pepper so that he cai He did and lived for 20 years He was asked to sacrifice 60 gigator pepper so that he cal live for 60 years He did and lived for 60 years He was asked to sacrifice 200 aligator live for 200 years nee eae He did and lived for 200 years He wee asked to sacrifice one aligator so that live for ever aE oe He did and lived for ever Onunmila said “don't you see that 200 YEA Gib kee RS 1S EQUAL TO. 2. In Iwori Meji, Ha says: A gb‘ejo enikan da, agba osika ni - He who is partial in juctging is a wicked elder Owe omode ko tc pepe Tagbdlagha ko wo kérégbe is¢ tewe e ba be agbalagha ko ma fi se thine Ont ise ti baba omo rfse f'dmo A dffa fun Oriamila Nig Akapo re peg lejqt s'cde Oisduimare Oruinmilt nf Gun sa apa Gun tun Akapo Ipin Akapd ni d je Ait naa ni Olodumaré pae fase pe KTenikgnl mage idajé enu enlkan mo Asedaig enu enikan ed san) eae Cov file Aye “Asedajo enu enikan ¢ 0 séniyan Nigbati eo gbo tenu enikejl ami ld ndajg se ation: ‘The hand of a child cannot reach the ceiling The adult's hand cannot also entr a narrow pot The assignment the child begs the adult to do shouldn't cause anger ‘Yes, father can render service to a child Cast divination for Orunmila When his devotee sued him to Olodumare's court Orunmila said he tried his best for the devotee Bul his destiny is unfavourable Thal day Olodumare commanded that nobody should judge any matter without hearing the other side Those who do that are not following my injuction It has become wise saying that ‘the judge of a division of a dispute ts a wicked alder’ ‘Rosun Igba Ika o Josun, em Jo fi nsawo Adife fun Fatgla Eyl ti same if to we domo doga Ero po ero Ofa, éyin ¢ ramo araye twa righgma oba fesun insiation: When Ika doesn't have his emblem how does he parform his task Cast divination for Fatela The child of Ifa, now tums to a disciple of Qbatala People of the word, don't you sae how human beings reverse situation . Osa Logbe En a al ko kinni tghin, aguin fo fi swe Eni a nl ko feni Inj, ata jo fi senu Eni 4 ba find han ni nj alarokid ent Adifa fin Osanyinmawe fi nraye apesin Emi o reni pesin mio 61Mi: Ghats Tiinl Avé: Etyti agbede tc bal a k'agbalagha tid Translation: jae paeon who is to mb our back has thomy scrubbiny ae ‘The person who is to blow dust from our eyes has pey his mouth = Tver The person we can confide in becomes a rumor monger Cast divination for Osanyinmawé who came to be served worldwide May | also have somebody to serve me The Elders aro usually gathered around the ashes of the blacksmith 5, Ogba Ate a Ka puro ka ida kul, ka wo eniti yoo se daro ani Ka borin burin ka Fese ko paird ka wo eni f yoo sen pele A bala kul nf ride todo iken inal won Adifg fin Qrunmila Ti nlo ree ddnra wo I"dgbale Ekvn ara wan ni won rmsun Orunmita & fet mo Se bi dla lo wat Ekun ara won ni won risun Translation: Let's pretend to be dead in order to know the real mourners Let's pretend to be in discomfort ta know who will console us What's In their mind is for us to die Cast divination for Orunmila Who pretended to die to know his true friends They were just shedding crocodile tears Ondinnilia did not die He was only hiding in the attic They wera just shedding crocodile tears In this stanza, Qrunmilla had many friends whom he thought really loved him. One day, a thought occurred to him that he should test 62 In: Odin fle Ave r love for him in order to ascertain who really toved him, unrrila then tested his associates by pretending that he was dead order for him to know his true friends and those that will only me ta shed crocodile tears. The members of his family were ing that in order to show that Ordnmila wes actually dead. All long, he was hiding in the attic of his house in order to see those se whe had come to mourn him. Unfortunately, they all failed the st with the exception of Esu who réally showed true sympathy and jincerity, . ros Idrin (lros: rin Omi tag mu kil sda gbon nifre Adite fun Kinkin tin se areme Onfaye Won a nf ye Jamorin bi Kinki Translation: The water we shall drink can never pass us Cast divination for Kinkin, the eidest son of Onijaye People say, this person Is great like Kinkin 7. Ose Tua Te dni PGluwe Ti féé ni t'Ojubgna Ti ite ba kuin igba Eni to tuu“he ko lée gbemu Adifa fin Anigbo abori kokokes Ti nig sgja Ejigbomekun toun tase lowe Eni to ti sun ko dide Igba akuko naaya Ent to ti sun ko dide Translation; Authority is for Olawe Obedience is for Ojabona Acalabash full of saliva The person who spit it thera cannot be asked to drink It 63TA: taien fink Aya Cast divination for the Elderly women Who is going to the market of Ejigbomekun with power of authority in her hands Those who sleep should wake up Since the rooster floors the dog in 8 fight Those who sleep should wake up 8.Ose Mey Sdinso orf amu obinrin & gun il tofu Akaya obinrin ko gbeleji aniyan nf suinsun Adife fun Ose t! yoo segun mej india Igba Ose segun mej looje fara waa roint Translation: ‘The painted nipples on the breast of a woman cannot injure one's eyes The lovely chest of a woman is not meant for two persons Cast divination for Q's¢ who will triumph twice daily When Ose triumph twice daily, we get comfortable 9. Ose bi ‘Rete Ase'bl fe aja nrajia Aa se'biile aja nraju Ing nl won na maja Ipgit aff kel jo'bl it Adifa fun gbagba Iodra omokunrin ode iaape dsun Osun gborird ko moe dubule Grd gangen ig hasun Translation: 10. We braak kola-nut on the ground, the dog winks We don't break kola-nut on the ground, the dog winks They lie against dogs, dogs never eat kola-nuts Cast divination for slender staff of Ifa called Osun Osuin always stands upright bi“ La: Obie Tinie ays Sinmi ttt 'Awo Strmt ttt Sinmi jinné Awa Sinmt jinna Mo.sin 9 jinnd td, un o pada Jahin re uln In kete jin tn gegele Eni to jin sf kotd, & kg are yooku Ipgbon A diff fun Ose ti ydo bi "Rete sile Aj Kasei wad bint ola Eni eni kasal wa bini gia, eni ent Transiation: Following me up is the awo of following me up Accompanying me longer is the Awo of accompanying me longer | have accompanied you already, | will return Falling into a pit He who falls into a pit teaches others a lesson Cast divination for Osé, who will push Irete into the house of Wealth Pushing one into wealth is a joyful experiance 11. Oftin 4 rete Al pgma gira ko ma seyin gongo To ba seyin gongo ko ni gba até lwdfa bo Aaiifa fuin Ofun ti nba Irete rade Ej € 2 je 0 jiwo Ofun o rete id da nle Translation; We can't step the child of a wealthy man from exposing his pointed teeth Even if the sharp pointed teeth escape from the mouth, the lips of the poor cannot cover them Cast divination for Ofun, who Is accompanying Irete to'a party Live him let him eat polson Ofun orete was casted at home 12. Oftin 6 rete 65i: Chin Tj Aye Nic seni leeken kd tun ghodd sani lsékejl mo Adifa fin Eléyin gangan, Eyl tf rele oko dai Kal pg kol jinng kawa beni nf jebuty omo Translation ‘Once beaten twice shy Cast divination for the bride with exposed dropping teeth visiting her husband Not longer than necessary, she is blessed with children Story When the bride struck her baby with her teeth while playing with the baby, she was warned to desist frontthat and subsequently her children lived, 43. lke mapa end te jf to nitainet lord Keni to ff td ridin fdnd kd fojulu te ko weoran Ko wo ise f Algjoguin rifini se Kern mase eni tf rigberd tka nfkuin Keni ff foberd tka nikin ko fojuul le ko worn Ko wo ise f Afajogun nifini se Aalfa fin won al Déromul aig Abu tun wor ni Dordmu avwurd Moir |p, mal méwa lo Oajd lewe ribd, orf eni nf bani dele oko Emi nid ma ran mi se Iranran ori ni oma ran mf se Translation: Let death not kill the wicked who wakes up to wish evi Let him live to witness ones fortune Let sickness not afflict the evil doer who is malicious Let him live to witness the consequence of wickedness Cast divination for Deromu ale and Doromu awura Let your destiny follow you and not your beauty Beauty is temporary but your destiny accompanies you To your matrimonial home What will support me most 66 Inte Civ Binks Ayil My destiny will always assist me, in Hot ual Epo se¢ je isu isu see je epo Akasd dun un gakest Obinnin seg basun ju Okunrin Ip Okunrin see sun tiju Obinen jo Bgkunrin ba ribe oleunrin sun Bil koko, BI odwo, bf Iku, bi dghdadrin B'abinrin ba riba obInrin sun Bl epete, bi conn, erofd, bl eer Bokuinnin ba ibe oblnnn sun. Bf obinrin be risun th gkunrin Bf enfgid yun fun, bf gnfgla yurra igi dfuin ¢ rete lord gangan-olelé Adifd fun Apon ako tf Iq re digi¢ gigfagaya Apon pe Qiele ko jg 0, koju ohun tifa mse to o Apon pe Glele kd je 0, koju ohun tebors ise lo nsiation Paim-oil is good to complament yam for consumption And yar is good as complement for eating palm-oil The ladder is good for climbing the rafter A woman is better for a man to make love te than his fellow man Aman |§ batter for a woman to sieep with than her fellow woman Ifa man sleeps with a man It will result Into lumps, boils, and yaws If awoman makes love to a fellow wornan Tt will result into murk, stinking odour, dirt and irritation Ifa man makes love to a woman And a woman sleeps with a man The result is feeling like being on top of the world The fealing is like having unlimited and unqualified enjoyment Ofin-Ret ‘s organs strong and turgid 87Wi: Cbien Timid Age This was the Ifa cast fora Chronic Bachelor When going to mamy Olélé, the offspring of Ol f The Chronic Bachelor called upon Olélé but she responded not The problem is not more than what Ifa can solve 15. Ogbe Sé- Taking care of oneself md tf ritgiu ara ré nif d'cko Ova tf rite ara ré a dari mort marl Otetg dniyen to ba aj ara ré a pe nile aye tititt Adi futn igha igi ninu igbd A bu fun igba Ope nijur Ope nikan nf ibe ighin tf isebo Igba igi weve loko, ati wowe"Gioe scro Kaka kewe imo 0 wo, Gpe a of jésra dpe a di jooro Nia wa ba dod dij! la be Babalawo tatku Kir janjan laba dod elijel Translation: Emo (the rat) that takes care of itself becomes big Oya (the rat) that takes care of itself becomes strong Human beings who take care of themselves live long Cast divination for 200 trees in the forest Also divined message for 200 palm trees in the bush They are asked to perfor sacrifice and take care of themselves Only the palm trees comply When 200 trees are-being hit by storm in the forest, palm trees remain firm For palm trees to be lose their leaves, palm trees remain protected and victorious As we discover the palm trees to be strong, so also Babalawos who take care of Themselves are blessed with longevity Palm trees have strength. 68 Tek Obi Tin Aye . Ogbé sé (Hard times are manent, Ifa teach Oju U rien Babalawo dpcin ke ket Os! tf ritawo atta Is nl 86 ba ps tit ao ford yf serin rin Adifa fun Odsarila Osderemaghd Tid rile sigjé ajigbomekun, ¢ nile rée raro wale Kolpe, kot jind arg fsokun, aro nsode Aro rise Qidginigin! aso Iriga anslation: The hard times facing Babalawo {any human being) are not permanent The situation of poverty will and with wealth ‘On the long run, we shail have the last laugh Cast divination for Obatala When Going to the market of Ejigbomekun to buy a cripple as aslave At iong last, the cripple makes Gold, silver and Jewelries The Story: Qbatala was facing financial predicament and he consulted Ifs oracle. He was informed that his hardship will not remain forever. He complied with the injunction to perform sacrifice. He had been fold that he should buy the first item he sees in the market. When he got to the market, it was @ cripple he saw first waiting to be sold “He followed the advice of lfé and bought the cripple and took him home. He put him In the garden. To kill idleness the cripple staried setting traps for Odideré (parrot). He captured so many. During that time the feathers of parrots became so scarce that all kings In Yorubaland (the world) were looking for them. That was how the crippia made Obétala a wealthy man. 17. [kd Fon- Ati fenu fafdfd na abuké- The Miser Iptid dred ni o.ghe fere keai a mo mille Aailfd fuin Abuke éja dig dna Tebut Erd po érd Oe, All fenu fofdfd ne ikeEi: Chin inl Aye Translation; The origin of a matter super cedes other views Cast divination for the Hunchback of many tricks fram Ijeb land People of the world, how do you want lta cure youl hunchback. Withoul paying for it? The Story: The hunchback went for consultation to cure his disability with th intention of not revealing his true identity to the Babalawo. H slayed outside and threw consultation fee to the priest, When th priest divined, he told him he wanted the luggage on his back disappeer but he should sacrifice 2000 worth of money, He asked the Babalawo, would the luggage disappear if he sacrificed 1000’ Babalawo said yes. He went further, would it disappear with 500? The answer was yes, What of 400, yes, what of 300, yes, what 200, yes, what of 100, yes, what of nothing. Then the Babala shouted “A jf fi enu fofdfd na ike", “you den't cure hunchback wi nothing”. It was then he realized that ifa knew he had hunchback, lati Mi: Obie inl Avs Sleepiness is unavaidable Oju mame ad ghd peropore ade gungdn Inge dedede a d ghey woyowayd kainkd sd Oganjt gan dode a ¢ gbo sinrinkuns! obe nin awo Adif fuin lwo tf rtio ree’ wad! Ibi Igba Iworl ¢ je, gba iworld mu, lwo wa se & wool iabi The day Is almost over yet we don't hear any yams being pounded Its almost night yet there is no sign of food It's lunch time yet there is no salivating of delicious soup Cast divination for Iwori who was going to take care of Odi with hunger Since lwor has neither eaten nor drank, how ‘do you expect Him to cure Odi of his ailment. He decided to go inside and allowed the Ifa priest to observe him i On Ma details. . Ahere o ku hwo nikan nind oko He performed the required sacrifice and was cured of his deformity, Eru d ba'be flat O dijd did be rd k’ahere o to d'eleni ninuf ok 18, Osé Tid - The necessity of sleepiness cae ee Ae eeu : Ti somo bibl inu Agbonniréguin Gguinguin lo bale is fara jo Guinnugun oa ie oe oe Adifa fun Oorun tf S'drémo Olodumare Owe tf N dae ie rift Erd ‘po end Gfe, Oorun kit ya ni (ofa ket mig re je Bite bet hel kan: ma te mej Gittain mt Wc sin Ow ti N ose 12 nif Oorun, O mkuin miN o sun anslation; Translation: Ogungun looks like vulture when touching the ground lfa was cast for Oorun, sleep, the crown prince Olodumare People of the world, there is no way you can ascape fro sleeping lam dozing, | have to sleep The hut is dasertad In the forest Itdoesn’t make Il scared When it rains, the hut will surely have people as his companion lfa's messge for Eqbe Ope Who was the offspring of Orunmila When casting Ikin Ifa, if two appears on the palm. | print one 71a: Obi Tink Ayt My profession as an Ifa priest would make me rich When casting Ikin Ifa, if one appears on the palm, | print My profession as an Ifa priest would make rich Chapter Four ORUNMILA SPEAKS IN PARABLES 4, Ogdndaake (Ogdnda Obara)- Wisdom to interpret the message of Ifa Grunmita wi Ogbdn nu, Ifa me nl dye skun Gini Ogbon ind Jafil gba epo idwd ha O ni ogbgn inu ede ni gde fil pa eran nf ogban inu Iscwe al fif se dwa Onl ogbdn ind agbe ni dighg fit rake Wain nf, Gruinmila bdwo lo se rife bi égun bf eyo si Gal Akgpo dun ni dun ibewl Ont él éniydin @ ba f Ogben Jnu ki dun Onl won yod so pe "Kajal itt elation: Orunmila says “Inner wisdom, Ifa | say sober reflection He says ‘il is wisdom we use Lo make palm ail He says ‘it is the wisdom of a hunter that makes him succed in killing animals He says ‘the business person Uses wisdom to do business He says “the farmer uses wisdom to farm They ask Orunmila, why are you speaking in tongues He replied, “| am directing my speech to my devotee/disciple He said, If the Ifa priest or devotes does not use wisdom to. Interpret the divined message, they will say he is talking rubbish. 2, Ogbé Ka - Ifa states. on Inordi Oruinniia wh oj kan, Ife mow! ajo kan Oj kan ni add ni ti nkeg! @ ambition rE}Iti: Oda Tink Aye ECHR Fst Olu kart ni aid nf tf fi rffa oma re mode Wor nf Orinmila, 0 9@ fg bf éguin bi dye si Onl Akapd dun ni dun cbawt O nf koma ba kenju Ikan kuken an Abdgundd nf dun rd pé oun o belyin gbe dsé kk awon o fi si niki Gun wa tunge Gnuinmilé ni Oninguduput, if nf Otu Ife baje Gniwen ¢ lo pe eni tate Otu Ife tun se we Ko ma ba hehe kuhe Grunmita, mo jawo dbun, dasg rémi, moped elgjglut Gholajakdd, okinkin tf rife) ghetine icike! alg Tran 4 Rone Beem Glkuncin kukuru dké Igel, delice tof du or emer, The tee sed Mespond that leone eed Kf orf llsmeére oma bad f9. he cutlass uses its one side to cut wood At'gnt eni ti d' sunwdn $e, Aja (Obatala's instrument) uses its one side to draw his Baba akerefinusoghon, children closer They ask Orunmila, why are you speaking in tongues He said, | am directing my speech to my priest. He must not rush for money «_ : So that he does not mest untimely death, Opltan ifé, Babe elesin dycin, Elerif Iain, ibikejt Olodumare, afédefeyd Onuinmila iwo Card lwajel, awe l'éro eyin, Ara lure nt riko érd éhin lgghgn, Talc’ to Ife tun ge? Gruamila af kl won of fo mf ikin mejo lowe gtun, Ikin meio idwea dst, Ofdn Mei Ki won bu lye si ate, Ki won dafa ti awan emo dun be dé be Won yeti mo ohun tf won yo se /'Otute Grunmite ni Gringudifodu, Ifa nf Otu Ife baje Grunmita nf kf won dru oral mefrindinidgen O nf won o io pe eni tote Gnu fe wn so wet ie okt Cr, wan i Cee, Ota ba cael Oriyaghs nt ha, to be se pe oko Is on Won gbg'he, wan ribo Oun ke po ess ieee care oe Maye co be rd Ai wal ni dyto mn Nh Grinmila ni Gruingudupuu, fa ni Cte Ife bajer Ela mama jek aye wa o baj¢ ologbe sacs 6p pa eni toto Otu lie tun se wa ieee refal At g Hunsohunse LER Oninilla says “il is devastating” i lia retorts that Otu Ifé has been destroyed Worn ni Otw Ife Io baj¢, lawon nt ket wel bal won tunse Hunsohunso ni hdd to belse pe mu! jant kei pe, to |x lojur Omu to jati leyin asa, dun I ba bayin tun so Oninmila ni Orunguicuipuu, if nt Otu ff bale Onl won ¢ lo pe eni toto Olu ife tun se wer Won fo kasi Abogundé. Abdgundd nf kilada? Won nf Oiu if icf baie He asked them ta go and call the preson who will reform the land of Ife 7 Thay went and called Onyagbe, the farmer They told him that Oty He had been destroyed Onyagbe exclaimed and told them that If they had called him for farming problems, he would have offfard to help but he lacked the capacity to administer of town "What sort of situation is this?" 75Iti: Olan init Ave Orunmila says “it is devastating’ 4 Ifa retorts thet Otu If has been destroyed He-asked them to go and call the person who will reform the Jand of ie They went and called the cloth weaver The cloth weaver exclaimed and asked what had happened They told him that Gtu Ife had been destroyed So they called on him to came and help reform it He told them that if the yarn had broken on the laom warp That he would have been abla to mend it “What sort of situation is this?” Orunevila says “it is devastating” fa retorts that Otu Ife has been destroyed He asked them to go and eall the person who will reform the land of Ife ~ They went and called Abegunde Abogundé exclaimed and asked what had happened The cloth weaver exclaimed and asked what hed happened They told him that Otu fe had bean destroyed So they called an him to come and help reform it He told them that if ity was a matter of barricading the town againal war Thal he would have been able to offer his help “What sort of situation Is this?" Oninmila says “it Is devastating" fa retorts that Otu if has been destroyed Ha asked them to go and call the person who will reform the land of Ife Oninmila, | confess my ignorance, please cover me up, mopé elejela Gbdidjakéd, okinkin, the one that is blowing the elephant tusk The short statured man on the mount of ‘get, The one that protects the head of the young anes So that they don’t break ta pieces The one who reforms bad destiny The short and intelligent man The great historian of Ife, the father of asin in dyan land, 76 Uo Cond We Awe The witness to dastiny and deputy of Gladamare, The multi linguist Oninmilla, you are the leader while we are the followers The leaders are the ones who teach the followers wisdom Who was the person that can reform the land of fe? Oninmila asked them to go and procure eight ikin on the right hand And eight ikin on the left hand They should pour iyerorsun on the tray And to cast Ifa, that when his disciples get there, they would find out wht to do in Ife Ordnmilé then advised them to offer 16 pots, 16 snails Ifa faaves: They complied Ifa, please do not let our world be destroyed ‘With the eficacy of opépétiiéss laavas, Ela, will not let our world to be destyrayed Ofun Meji (Grifamniia dou jf nt kultukultel, Gun ke spd oun derekunde, Gun ké apd dun derékunds Gun ghdnd fe ¢ re Gun ba awon érilgjo salam Miwon ding ewe Ni won righcin sist Gun af kino de? Won nf haa, lle Oba lois Nie kefwwon Iq tun iis Oba seni Oninmil ni won ntan ara won je ni O ni egberungbeje won a fe ja awe kan wole O ni won nian are won je ni Qrufamig idun jf nf kubutkutu, Gun ko apd dun derekunde, Oun ko dod dun dgrgkunde Gun gbdnd ite ¢ ré Wfa; Ohdnn Finks Aye ‘The Ohin Finks Aye Oun ba diwon eriigjo Heit. Ha then proceeded to the town of Ife Oun nf kin leide? He met 165 red ants clutching to a leaf Won ni hed, le Oba to jo yil, They were also cringing Lawon nf kawon wa sa eke ; He asked them what happened Kawon lo tin ile Oba ke They exclaimed that the King’s palace was engulfed in fire Oninmild nf won ntan ara wen je nk They decided to go and rebulld the palace O nf dimoye won kd le sa gege wole Oronmila told them that they were just deceiving themselves Wor nian ara won je ni He told them thal even the 7,000 of thern could not even Orunmitté four jf nf utukettu, pluck a leaf Gun ko apd dun derskunde, They were just decetving themselves Gun ke apo Gun deretunde Oronmila said he woke up very early In the moming Gun gbdna ifé ¢ re He carried his divination sac Gun ba awon driigio ghonmighonrnl He then proceeded to the town of fe Ni won nghonmi ma He met 165 soldier ants Gun of kin io der? They were also cringing Won of hag, He asked them what happened Ori Oba id gba ela They exclaimed that the King's palace was engulfed In fire Kawon 0 ghd adc They decided ta go and cut rafters Kawon of mut eja ni Orunrila told them that they were just deceiving themselves Onunmila at won ditan ara won je ai He said that thousands of them could not even bring ina Onl wan dle gbon aha omi kan kuird ninu odd piece of wood Grunmita joun jf nf kutukutu, They were simply deceiving themselves Oun ke dpd dun dergkunde, Oninmila said he woke up very early in the morning Gun kd apd Gun derékunde He carried his divination sac Gun gbdnd Ife ¢ re He then proceeded to the town of Ife Gun ba agen Ne lus, id wal mul aanin-un He met 165 flies trying to drain the siream Lo pe bl Obalulé ba ba Gun sun They were also cringing TI Ejie ba oun sun He asked them what happened Tt Onuinto be dun sun They exclaimed that the King's Ori requested a fish for Gun ft bime propitiation So they decided to go and drain the stream so they could catch a fish Orunmila told them that they were just deceiving themselves He told them that they couldn't even drain a cuptul of water from the stream Orunmila said he woke up vary early in the morning He carried his divination sac He then proceeded to the town of Ife Grinmila ald nfan ara réje ni G ni oko mej! meta kil wo fet won kt wan of bime Erd'po, érd Ora Eni ba gb'sbo rbd ko nf bo Transtation: Ordnmila said he woke up very early in the roming He carried his divination sac 79Ma: Obsie Tj Aye He met a barren woman of Ife town who brought five cowries for consultation That if Obalufé, the king of He had an intercourse with her lithe king of Ejié had an intercourse with her And even if Ortinié also had an intercourse with her That she would be able to concsive Qrinmila told her that she was just deceiving herself He also told her that no two or three men can mate with a single woman for her to conceive Travelers to Ipo and Ofa towns Whoever is advised to offer ebo let him comply Okanransodé Orunmild Io af Oigkenransods mi Mo Io di Digkatansode Onl disedé oma eku ni rseku pa ame aku Orvnmila tool Oldkanransode ml Mo le di Olikeinreinsode Gal disade omo aja Io iseku pa omo-eja Grunmila lo di Qlgkenransedé mi Mo lo di Olgkanrdnsode Oni sisodé omo eye id rgeku pa amo eye Grinmila id di Oldkenransode mi Mo id oi Olgkdnransode Gol alsode ome eran nl riseku pa ome eran Grunmila to d) Olokeinransode mi Wo Id a! Olgkdnrdnsode Ont dlsodé omo eni ni Nsekit pa ome eni Won nf Grvamila ge rif@ bf eguin bf dy belyll Onl Akapa dun i'dun nbawt kot maa sade Onl kun ois bad kot bi Io Kolwe oie maa je fun Nig awa di ajisodé dwe d ku mg Awa di ajisodé emo awo Translation: ‘Orunrmila says “its time for Olokanran ta wear divine beads" ao is Cha Teg Agee \say, yes, its time He says ‘failure of the offspring of the rat to wear divine beads causes its untimely death’ Orunmila says “its time for Olokanran to wear divine beads” I say, yes, Its time He saye ‘failure of the offspring of the fish to wear divine beads causes its untimely death’ Orunmila says ‘its time for Olokanran to wear divine beads" say, yes, its time He says Yailure of the offspring of the bird to wear divine beads causes its untimely death’ Orunmila says “its time for Olokanran to wear divine beads" I say, yes, its ime He says ‘failure of the offspring of the animal to wear divine beads causes its untimely death’ Onunmila says “its time for Olokanran to wear divine beads” I say, yes, its time He says ‘failure of the offspring of human beings to wear divine beads is the cause of thelr untimely death’ People ask, Orunmila, why are you speaking In tongues? He said,’ | arn speaking to my devotees/priests of Ifa to wear beads So that it can remove all negativities from him/her, and that he can be protected Now, we have become the wearers of divine beads We can no longer die We have Ifa's emblem and spiritual identity . Tkd'gbe Onunmila nf oka woroko sojubund, Ife Mo nl ¢ ke woroko sciubuna G nl eku td ke woroka soju buna ke, O nt eky olgkunnin lkeigbe ni Grupmild nf o ka woroko sojubuna, fet Mo nf d ke woroko sojubund O ni eja to ka woroko sou buna rik, 81Ii han Tale Ae G nf oj oldkunrun Ikegbe ni Grunmila nfo kel woroko sejuibune, ifs Mo nfo ka waroko sojubund O nf aye td ke woroko soju bung niko, Ont eye ofdkunrin lkagbe ni Grinmila nif o kat woroko sojutuunel, lel Mo nf o ket wroroko sejubuna S al gigi enlyan to kal woroko saju buna rike, O ni eran olgktinnin Ikegbe ni Wd nf Grinmiig, o se rife bl égun bi eye baytt Onl kt Akspe so fun olokunrun ile r¢ pe abo aie ni kot rif Akapd ni bawo ni yoo se see Gniinmilia ni gig to ra agg idja ni wan ff oj sin-in wale Aso td rai kein in, eran ghighe, dkete kan, lye owd fo fi ra as nad ni yoo nu, palit iga eno mejf Olokuinniin se etute yi os! gbadun Translation: Orunmila says, ‘he lays lifeless close to fire, Ha’ I say, ‘he lays lifeless close to fire’ He says, the rat that lays lifeless near the fire, you Know, is a sick rat of Ikagbe ‘ Orunmila says, ‘he lays lifeless close to fire, Ifa’ | say, ‘he lays lifeless close to fire’ He says, the fish that lays lifeless near the fire, you know, is a sick fish of Ikagbe Orunmila says, ‘he lays lifeless close to fire, Ifa’ | say, ‘he lays lifeless close to fire’ He says, the bird that lays lifeless near the fire, you know, is @ sick bird of Ikagbe Orunmita says, ‘he lays lifeless close to fire, Ifa’ | say, ‘he lays lifeless close to fire’ He says, the human baing who lays lifeless near the fire, you know, Is the sick animal of Ikagbe | People ask Orunmila, why are you talking in parables Crunmila replies, he is referring te this devotes Wea: Cihiin Yn Aye instructed the devotee to inform the sick parson in his jouse lo perform sacrifice for witches The devotee ask, how should it be done! Orunmila said, the day the sick person went to the market fo buy clothes was the day they (witches) followed him home “The sacrifice would include the clothes, dry meat, one big rat, the cost of the material and 2 bottles of palm ail The sick person complied and got cured J, Ogbe Alara (Oube ti) Grinmita lo af afule, Ha mi er wowo Ifsint kt Akapd lo rée musohun end to wilwo wet Akdpd mo eku mej olnwers la ni kif se eru to wulwo Orunmita io oi ofulle. Hef mi erut wulwa He nt df Akaipe lo réé mul ohun ent to wulwo wal Akdod mu gja mel ablwegbddd Ha nl kil se ent id wulwo Qruinmild io ai ofule, ie mn aru wulwa He nl Kt Akdpd lo rée mul ohun eni to wuwo wal Akgpo mu abidle mejl abédg fukeluke Hg nf ki se end id wuwo Grutnmila to i ofl, Ife rif ered wulwo lft nf kf Akapd Jo née mut ohun era to wulwo wal Akapo mu ewure mej! abamu rederede Ife nf kif se eru to wulwo Orunmila (ot ol ofulg, Hat mi er wulwo Ifa nf kf Akapd ip réeé mu ohun eru to wulwe wet Akapd mu enla meff to f¢ padre para nlgbd id Na nf kif se eri to wulwo ; Oninmila, mo jéwd dbun, dase rami, Mope Eleigly Qkinkin ef mu eyin enu fon Afedéfeyd Opitan fe Kiln wa ni ofun eri to wilwo sIfe: Chin tas Ave Oruinmila nl kd Akaoo Ip ree tole! obf mej to yan ‘Gun ni eu to wuwe fa ni ob) ni dun yoo ma fi bi iu nd forf aitapo {fa ni ob] ni dun yoo ma fi bi drin nu lor akelpd Na nl obi al dun yoo ma fi bi did net lor akepe He nf obi ni dun yoo ma f bi gbogbe ibi nd lor akape if€ nl obf ni dun yoo ma fi bl ire ajé wa fun akape Ifa nt obl ni dun yoo ma ff bi ire ome we fin akapd Jf nl obi ni dun yoo ma fi bi ine ghogbo we fin akapo Qrutnmita nf kf akalpd ff obt met yl let Ifa lal la awan abi yl Akapd se hee Ibi la, ire de Translation: % Orunmila says, it is soft, my god(lfa}, the load is heavy Ifa ask the devotee to bring the load which is heavy The devotee brings two moving rats la says itis not & heavy load Orunmila says, itis soft my ged{ifa), the load is heavy fa ask the davotee to bring the load which is heavy The devotes brings two big fish swimming gracefully Ifa says it is not a heavy load Orunmila says, it is soft, my godl(Ifa), the load is heavy lfa ask the devotee to bring the load which is heavy The devotee brings two hens with big livers lfa says It is not a heavy load Orunmila says, it is soft, my god(ifa), the load is heavy Wa ask the devotes to bring the load which is heavy ‘The devotes brings two goats with heavy foetus Ifa says it is nota heavy load Orunmila says, it is soft, my gad (Ifa), the load is heavy Ifa ask the devotee fo bring the load which is heavy The devotee brings two cows jumping dangerously in the thick of the forest lfa says it Is nota heavy load Orunmila, | am helpless and empty Please cover me Mope in the city of Elejelu, Ins Qhin Yale Ast hat makes the elephant trumpet inmita, the polyglot real historian of Ife Where is the load which is heavy? Crunmila directs the devotee to bring two solid kola nuts ‘hat is the load which is heavy’ : ifa says, the kela nut (ob/} will remove death from devoiee's head ita says, the kola nut (obi) will remove sickness from devotee's head : Ha says, the kola nut (obi) will remove tragedy from devotee's head ifa says, the kola nut (obi) will remove all evils from devotee's head But the kola nuts (obi) will bring money ta Akapo (devatee) But the kola nuts (ob!) will bring children to Akapo (devotee) But the kola nuts (obi) will bring all good things of life to the devolee to Akapo (devotee) Orunmila instructed the davotee to put these two kola nuts without breaking thern on the tkin Ha The devotee (Akapa) complied Misfortunes removed, goodness guaranteed Obara Ika (Qbara fila) Grunmila io di Obdrd rikcise Mo io di Gbard rikasé Bara mi Agbonniragin Won ni kint won firiribo Olobard nkese t're 9 dwg ni Won nf eku mejf oluwere Grunmila nt ied tovhun taa fil ru’bo Oldbara nkas¢ tire fi riwold eni Gruinmita td di Gbara rkese Mo Io o! Obard riketse Bara mi Agbonnirégun Wer al kint won fi firube Olgbara nkase tre fi riwaly ent Won nf eja mej! abwegbedaTranslation: Ta (hati Tin Aye Grunmila nf kd tohun tda fil r’bo Olobara nkase Ai riwolg ani QGrunmila Io dl Obeira rikese Mo Io oi Obdra rikase Bare mi Agbonniregun Win af kin! wan fi drufbo Oldbard rikdse tire fi five eni Won nf obidie mej abddd juketike Grunmild nf ko tohun tda fil eho Olobara rikase fi twalg eni Qrunmila io di Obara rikase Ma fo oi Qhéire rikeisd Bara mi Agbonnirégen Worn of kini won ff cinvibe Ovobara rketse tire fi eni Wor al awurd mejteabamu rederede Qrunmild nf kd tovhun faa fil nfbo Oldbdrd kasd i Fi rivole en) Gninmila mo jéwo abun, daso rad mi Mape Elejelu Okinkin if mu eyin srin fon Bara sigsin oloyan Agdigbsta ajdmu Erinml rede Owe Mo nf kf ini won fi nirube Olbdra rikaseé tlre fi wole en Qrunmila nf kt won le res mu akika wel Kavbi kutra ona fin wa Akika wordkcd Kathi Kure Iona fun wa koo kere wet Orunmila declares ‘its Obara nkase’ | say its Obara nkase, my father They ask, ‘what is the sacrifice for Obara nkase th brings goodness to one's home? They reply; two moving rats Orunmila daclared, Its not enough for the sacrifice Obara nkase that will bring goodness to one’s hom Orunmila daclares ‘its Obara nkase' Iti: Conan Hele Aye I say its Obara nkase, my father They ask, ‘what is the sacrifice for Obara nkase that brings Goodness to one’s home? They reply; two big fish swimming gracefully Crunmila declared, its not enough for the sacrifice of ‘Obara nkase that will bring goodness to one's home Grunmila declares ‘its Obara nkase’ | say its Obara nkase, my father They ask, ‘what is the sacrifice for Obara nkase that brings goodness to one's home? They reply; two hens with big livers ‘Orunmila declared, its not enough for the sacrifice of Obara nkase that will bring goodiness to one’s home Orunmila declares ‘its Obara nkase” | say its Obara nkase, my father They ask, ‘what is the sacrifice for Obara nkase that brings goodness fo one’s home? They reply: two goats with heavy foetus Orunmila declared, its not enough for the sacrifice of Obara nkase that will bnng goodness to one's hame. Orunmila, | am helpless and emply Please, cover me with your spiritual robe Mope in the city of Elejelu, that makes the elephant trumpet The great king of Eleshin Oyan The mighty of Qjomu The master philosopher of Owo lask, what is the sacrifice for Obara nkase that brings goodness to one’s home? Orunmila instructed them to go and look for Aluka Remove evils from our ways Akika woroko Remove evils from our ways and bnng goodness a7Chapter Five 16 GREAT STORIES OF IFA ‘This chapter shall reveal why Ordiniiiia is regarded as a great historian of If 'Gpitan (fe. These stories from ifa corpus shall be presented as delivered by me at our Temple in Lagos, Nigena. Indigene Faith of Africa, |jo Orunmila Ato. It would be'in four catagories namely: 4) Akolé (Theme) 2) Oda Ifa 3) The Story (tan) ~ 4) Eke Kiko (Lesson) Please enjoy lf. 1. SIRENTE-GBE AKOQLE — "Loot, Awo tédid ni'iwo rise" THEME — ‘It is true, you are a genuine Babalawo" ODU IFA: — Irente-gbe. Somurcga Awo Fw! Sawalalcle Awe Gke lend Apaifidjodgun Awo Ewl Awon meteeta ni won rset fin Ew! Ola Omo astyun sorun bawon jo gbédu Wo Ewi ¢ lewod, Evel Idwo Won MEwi 0 Jobinrin, Ewl Jobinvin Won Ew! o kote, Ewi koe Aid nef kan Jann kan gédeghe Tis Cohn lis Aye To this Ewl d san Won dele Ologosé Aw Alagdare Aldrere gasuin Awa Igosuin Egunmd abt tittt! Awo won nihé Ebe Perégun sususu Awe llamo akunnu Won kifa kif won d jet Woo wef dele Mafaga, Mowdgo Mo webin org yf eru bint jejeje Apa enia ni rbe iowa Laniose Agd méstddd al nibe idrin Leruba Awordn d ko arn Awo ile Olagbojigdiddekun Difa tun Olgigbdjigdiddekuin Afise'sawa if dbaiwan gbade Nawe Dif fun Alapa nt yawe Ome Owese ni Wonja lye o doje tapa Ataf pdrind Awo Oba Lo offd fun Oba Faldde Oya Awon yen tf njagun Apd won o fed dele Wain nf ke ff Isokearcinke om re foko Awa Won nf k'dgba ma jobl Pogho Agba mjobt t’dgbo Wor nf icsigba ma leis mejl nf rdgbardgha Aghbd rldya mej! nf righardgba Ologbdjigeld lofi Isokuinronke, gmo Oba laléde Gyo saya Pele ejidiniciguin amo H Soktn bi silo aye Omo Andpdnriia jam taro esin Bia a tile mo dida awe B emi d tile mo drite ale Emi md pe of Alapa ni ribe |'akoto Oldigbojigald Awe tdotg a Olid loldigbd risawo anslation: Somurdga, Priest of Ewi Sawololglg, Priest of Oke ljera Aparijajoogon, Priest of Ewi The three of them divined for Ew, lo aoIi: Cin ‘Iinle aye Oma asiydn sorin bawon jo gbédu, he-who-adomed-his n polls iy beads-to dance-the-beat of gbedu drum (praise They predicted that Ew) would be rich, it manifest They predicted that Ewi would get wives, it manifest fee predicted that Ewi would build houses, it manifest ee Ewi gol afflicted with some disease, they ike further advice from Olégosg , the priest of Alaréré gosiin, the priest of ‘igosiin Egunmd abid ott, the priest of iha Ebé Peregdn sustisd , the priest of ‘llama akunou They chanted various verses of the Odu Ifa Inete-Ogbe But they couldn't identify the medical problem of Ewi They left for the house of Mofégo, Mowago {Praise name} Mo wehin ard yi éru bami jejejé (praise name) Apa enla mi nbe i6wo Lanlosé (praise name} Ag6 mésiada ni Abe lénin Lardba (praise name) Aworan 6 ko grin, the priest of the household of Oldgbatigdiedekun Cast divination for Qlagbafigslogekun Apoor Babalawo (Priest) living in the town of ilwa ‘Casi divination for Alapa ni yawe Ome Owosa ni Wonja (praise name) iva o dojd lapa (praise name) Atari ponina, the Priest of the King Cast divination for the King af Oya They have been attempting to capture the city of Apa But they could not suecsed 2 ne _ mee to perform some sacrifice allowin | i fata er daughter Isakinrdinké to marry a Priest (IsokUnrdnké was part of the sacrifice to conguer Apa) ce ine spirltually not to eet big kola nut The Elders were advised not to marry.a second wife without adequate preparation and divine Instruction Heke Citi Fino) Aye But they disobeyed Ologbdfigélé, was the Priest who married Isokinranke, the daughter of the King of Oyo We salute you, the eighteen children of IsokGnranke Ome Aropdnila jor tore egin (praise name) Even, if | don't know how to cast [Ain fa in my palm Even, if |don't know haw to print Odu ffs with lyerosun (lfa's powder} | can boldly say thal the Head of Alapa, the king of Apa is in the calabash Oldgbojigslé we hail you You are a talented lia Priest itis incontrovertible, Olégbdjigdlg is a genius sto. e three Babalawos mentioned above, Sémuroga, Sawoldlolo and fijajoogdn were diviners for King Ewi fora long time, Before he to his present position, they had en there for him, They had forecasted his prosperity which came pass. They had predicted that he would nol remain a bachelor hich came to pass. They had also adicted he would buiki many houses which came to pass. He ould be blessed with many good things of life which also came to ass, But something bothered King Ewi, he could no longer father Schild. He called his three Priests for divination. He didn't raveal is problem to them orally, He wanted them to diagonise the oblem spiritually. hen the Prests casted Ifa, the Odo Inénté'gbé appeared on the ivinily tray, They chanted so many verses of frente'gbe but could ot pin-point Ewi's real problem. “There is no perfection in umanity” so the adage says, They had to look for further advice jrom fellow \fa Priests. Alararé gasin, the priest of ‘Igesiin, Eganma atidi tif, the priest of tha Ebé, Péragan susdso . the priest of lamd Akunnu, OL 90(ri: Cum Hants Ayes Mi: vin fn Aye They chanted various verses of the Odu Ifa Irete-Ogbe but th couldn't identify the medical problem. In fact, the three Priests Ewi had chanted similar verses. They feft the four Priests a continued their journey. They were wondering where else ta, when one of them reminded them of a Babalawo, resident in fown of llawo, : [his town, llawo and followed them to see King Ewi., When ved al Ewl's palace, he told the King that his problem is his ty to produce more children. He is suffering from sexual ince. He told King Ewi that some invisible insects have d his night wear robe (asq ibora), which have rendered him This night wear robe must be burnt and other sacrifica must performed. King Ewl remained speechless because he had i hypnotized by this Babalawo's Ingenuity. He complied with Wifitual advice and started producing chlidren again. He was so. Apart from enriching Ofogboliggigdekon, he decided to ge him full time as his chief Priest and spiritual consultant, He him a house to stay. Olégbdjigdlédekin's poverty ended that Thay left for the housa of Mofégo, Mowdgo (Praise name} Mo wehin oro yi en bami jejeje (praise name) Apa enla ni tibe lay Lantosé {praise name) Agd mesiada ni nbe Iéran Lardba (nraig fame) Awdran 8 ko ortn, the priest of the household Oldgbdjigaiidektin Cast divination for Oldgbdfigaédekin, a po Babalawo (Priest) living in the town of law, i Before the arrival of the thrae Pridsts of King Ewi to the house & Ologbofigdlodekon, he (Olegbafaglodekur) too was a i some sacrifice to take care of his financial responsibility, In fact, lives in abject poverty, He was so poor that ha had no- clothes {¢ wear. He was asked to sacrifice two Pigeons to his Ikin Ifa a the two pigeons were to be cooked with some herbal leaves Olégbdjfigdlodekuin to eat after all other processes had beef] completed. Coincidentally, it was the same ‘Odu fa, Irente'gbe appeared for Ologbdfigdlddekin. He was eating this divine tood (aseje) when the three Priests of Ewl entered his house. welcomed them atler exchanging the Necessary greeting. ® town of Apa, they were being harassed and tortured by the of Oyo who took them-as slaves every year. How could they ip this? The King of Apa, Alapa was a friend of King Ewl, He ested for his assistance to prevent further attack on his tory, = =King Ew volunteered his chief Priest, Babalawo Ogbojigato te assist them. jen) Cldgbojiggladekin got to Apa, he divined jor them and scribed necessary sacrifice, The sacrifice includes some herbal paration made from Ifa's leaves. This concoction would be used wet all the grasses during Oyo's invasion. This should be lowed with some incantations, “korika e dide, eruwa e dide™, ieaning, “grasses wake up, leaves wake up". They showed hin the Odu Ifa an the divining tray, Irente'gbe.’ The: were Surprised when he mentioned thelr names as diviners of Ki Ewi who sent them. They were shocked. He mentioned thel various Babalawos they have visited before getting to him. Hel wanted to mention the problem of Ewi when they stopped him, They prefered hin to follow them to King Ew to'tell him directly. | They wondered, this man must be a wizard, He complained of faving no dress to wear but they donated some of theirs to him, That was @ positive sign for the sacrifice ‘Ologbdjigdladekun had performed to relieve him of his Poverty, He now have clothes to Wwéar. jan this was done, the grasses tured into soldiers who killed a number of battalions from Oy¢ town. Alapa was relieved and happy that he decided to retain the Babalawo, Sgbéfigolodekan permanently. This he worked out with his friend Ring Ewi. Olégbdfigolédekon now became the Chief consultant of apa. The war seized and the town of Apa mow peaceful. it the other end, the people of Oyo became rastless. The people of 4 who are supposed to be thelr subjects now have sudden pendence. They could not accept this change of event and 93 92Aa: hoe Vil) Aye decided to consult fa oracle. They invited a Babalawo named Atay Ponna who divined for the King of Qyd town. Pyour kola nut?’ she told him. The big kola nuts were inviting, OG her beaty. He took some of the kola-nuts and ate them. To he fong story short, Isoktnrdnké succeeded in seducing The Babalawo, Atari Ponna, revealed from the Odu Ifa lrente’gl Oflagidekun. He took her as a wife and gave hin the first that until they remove a wizard called Babalawo Ologbojiggisdek Eight other set of twins followed, giving Ologbajigglédekun the Chief diviner of Alapa, the war would not be favourable ta ther Son children, The only way to achief this is for the king of Oyd to offer fi daughter, Isokdnrénké. as saerifice to be sent to Apa with kola nu to woo and seduce Babalawo Olégbépgdlédekin. Though, daughter would not be killed immediately as saonfice but the Kin was still afrald for his daughter, How can you send your daughtg found and the wite had to be engaged. Ologbdjigalddekun told to the war front? Is that not suicidal? But having analyzed th @ secret of the concoction, because he was not thinking situation, ha decided to consider the option. lsokunronke ght. She asked him again, what is the antidote for the dressed spiritually with basketful of Obi (kola nuts) on her head a poction? What would make the invisible soldiers disappear? He set for the town of Apa. ily (her that another concoction would be prepared. He told her the d ia leaves to prepare thern and they would have to say the tation: “£ wi falejd ko Jo, § t sasara bagbo". Meaning, ‘tell the ibible soldiers to leave immediately by throwing the liquid at lsokunronke's father mission to Apa commenced. One day, Pinaking love and some consumption of alcohol, she asked jbofigdiddekon the strength of Apa against Oy in case he is A day before ‘|sokunronké was to arrive, Dldgbdfigoledekun had) nightmare and consulted Ha oracle. The revelation was a 6 trouble ahead. He informed King Alapa immediately that the should be a big sacrifice to avert imminent danger. He also warm them that @ strange beautiful damsel might come to the town the Intention of selling kola nuts. She should be totally avok People should avoid having two wives without adequate ni The response of the king Alapa was that since they possessad tI concection fo turn grasses into soldiers, there was no need further sacrifice. He tragically failed to comply with this spiri message. jj next day, she packed her luggage and the children and left for 0, when her husband was stil sleeping, She had not reached ‘destination when Qlogbojigela woke up and realized whata fool | had been. You cannot beat the wizard completely, Babdigdlédekin sprinkled lyerosun, lfa's powder, into a tray and fnted some incantations and blew the powder on the air. diately, Isokunronke had dislocated joints and rendered mobile but it was few metres to Oyé town, As forecasted by Ifa, the strange beautiful damsel came to tow and immediately people saw her, they ran away and closed th doors. Who would have thought that it would be Olagbofigglodeks that would break the taboo. lofa had warned everybody to run fra a strange woman who would carry Obi (kola nuts) on her head. fact, nobody should eat kola nuts for that penod. PgbojiqolgdekOn caught her there and she started crying begging Babdfigdlodekon for forgiveness. She had to see her family, It then Ologbojigolo realized she was from Qyd, the enemy's tory. But the power of Ifa and ebo still overpowered Babdjigdlédekun and he cured her of dislocation of joints and was je to walk again. Olagboligolodekun opened his windows and glanced at beautiful damsel, He was hypnotized by her beauty and e a followed her to Oyd. When they gol to the King of Oyo, the Ebo. He Invited her into his room, He asked, ‘how much are yf ve @ ol Og, they we him shelter, food and other comfor, The daughter gave herWie fia Tying AE Ink: Crit Eins Awe i | If don't know hove to identify or print Odu Ifa with paun (lfa’s powder) a i Bt say that the Head of Alapa Is in the calabash father the secret and immediately, they waged war against the ta of Apa. The people of Apa started shouting the na Olagbdfiggiédekan who was no where to be found. remembered the concoction and when they used it, the aff concoction neutralized il. As they shouted “Aerio e dide, era dide" that is, “lel the grass turn to soldiers,” the opposition shoul back with their own concoction saying "2 wi falelo ko fo, e ti sass b'agbo" (Let the invisible soldiers disappear). ¢alabash was opened, it was 80. The Oba and his chiels sre pot surprised including the audience responded by gbojiggid Awo tactd o The army of Oy¢ conquered the people of Apa. Aldpa, the ki Apa, was killed and beheaded. As a sign of victory, the King’s h was put in a covered calabash and taken to Oyo for his Ri Majesty, the King of Oyo. the King of Oyo opened the calabag and what he saw amused him, Sa, the town of Apa now under fi domain, ing: Ologbéfigalo, you are a wonderful Babalawo Yes, you are a wizard a him @ dekon was honoured by the king who gave gone his family. One can still trace the house of Then he thought, how could he test the competence of 4 jogbojigglodektin In Oyo lawn. babalawos (/fa Priests) in his town if not by asking them to deced what's In the celabash. All Ifa Priests were summoned. One ff one, they started expressing their views through fa. While soni claimed the calabash contained the head of animals like sheep, dog, ram, horse, lion, tiger, gorilla, monkey, antel elephant, buffalo ele, some mentioned birds like parrot, vultu duck, rooster, pigeon, etc. They all failed to decode the message. was then the king remembered his son-in-law, thie Babslawo d Apa, Ologbdfigdlodekin. He was invited to the palace with large evidence fo express his view through Ifa, I inte'gbe has taught us a lot of Jessons. Ifa has Bu aoe ia be ups and down like it happened to or We should never give up. lia is always there for us to consult. mM , tory demonstrates the spirit of sportsmanship. You can Teer Hourself as Mr-Know- all, There is nothing wrong for a superior opinion on a matter, This, the three Priests of demonstrated by consulting other Babaiawos until they sseauiees Olagbojigdlddekin. The power of sacrifice is Hen hese Firstly, Oldabdfiggodekun's sacrifice manifest when clothes ie being offered ta him when he had nothing on Then he ee : cure Ewi of the medical problem by prescribing ebo, ee 8 situation is also on focus Ologbofigelddekon, due to a extraordinary spiritual powers was able to rescue Alapa from the hands of Oyo people. Immediately Ologbajigelodekun threw the divining chain, Opele and the Odu Ifa Irente'gbe appeared again, he looked at thé Calabash and started crying with the words; Bemi d tie me didd owe Bemi g tile mo crite alg Emi md pe off Alspa nt abe /aketo Meaning: Even, if | don't know how to cast Ikin Ifa in my palm oF‘Thy Chin Take Ave Now, the main issue: Why did Alapa fail to perform the simple sacrfica but instead he relied on medicinefchanms? It led to his untimely death. But the main question is, why should it be Olagbojiggldekan of all people to be easily captured by an ordinary woman? Was Isokunronke an ordinary woman? Even,.lf not an Ordinary woman, what power did she possess to hypnotize Ologbofigdigdekun? We shouldn't forget the words of Ifs “kukunduku abewe gerugery, opolapo cogun agunme galegaie" meaning “too much power/charms makes 4 man to be too full of confidence". Here, abo is more efficacious than madicine/charms. Why did Ologbojigolo break his own taboo? i, Be careful of a strange woman Wi. Avoid eating kola-nut (abl) Now, ta the men, we should net underestimate the tricks of women. In other holy books, powerful men Rave been brought down by women, One fa stanza says: Kent ma find hen Podbinrin, Oblavin leke, oblnrin I'edaie. .. Meaning: Men should not reveal every secret to women They can betray you... Why did Ologbdjigdlédekiin raveal everything? | know this is debatable, What! can contribute is that you become cautious when you are rising because it is easier to fall than to stay where you are, 2, Esékan-Qla (irete Otua) Akole— Ema bad dsika dard Esan lo ke lori red Theme — Don't sympathize with the wicked, she paid for her sin Odu Ifa — Esékan Ola [lreté Otua) Ebuiru nf nibamt ken Aboro nif rami taj 38 Lic Cn In Ag Adifa fun (legleigitt Tito ré € ra Arogja I'gnt iff ken nidase, ded kan rikotd Adifet fun Akone eluju Won nf kit riba Ootin nif ni gdun gla re pe Ercipo, dnd Off, 2 d efile gintgll tet war dle Ardoja Translation: Taking Blegal route scares me Narrow path confuses me Cast divination for llegirigir Who was going ta buy Arcojo as a slave An Ifa revelation nianifest a palm tree brings wealth Cast divination for Akope efuju (A forest Palmwine tapper} He was asked to perform necessary ritual This year would be his year of wealth People of the world, cant you see Gingiri’s house now being owned by Aroojo Sta liégitigit was a wife of a King. She was barren and could not bear any child for the King. The King refused to marry another woman because of the love he had for her, The Inability to have a suocessor was a big issue for the King himself, He had consulted lfa oracle several times and he had been assured of some miraculous way he would get a child. He had complied with various instructions to perform necessary sacrifice. He still thought his beloved wife would bear him a prince. He did not want to betray his wife by having extra marital affairs, though he was in-a position todo so, African culture recognizes polygamy. In addition, Kings in Yorba land are supposed to have many wives In fact, there were Kings who had over 25 wives, But this King stayed with hie wife despite childlessness. 99Ife: OMNIA Ae One day, in his inner chamber, his wife llegirigiri entered to have a chat with him. The Queen said she had been meditating over the issue of childiessness. She wanted the King to have a successor, even, If il would not be from her, She wanted the King to take a second wife who might give him children, She believed itis still not impossible to have a child of her own. She might be blessed through the proposed wife. The adage in Yoruba which says “bor! kan ba suwon @ rar ‘gbe" meaning, 'you can be blassed by sharing and felicitating with a joyful person’. Despite her strong arguments, the King was still reluctant to grant her request but she continued to pressurize the King claiming she meant well. But the King aways remember the wise saying “cosa je npe mali obintin ko si" meaning, No woman wants a rival’, He advised the Queen to think about it Sernously because he would not want the palace to be turned upside down as a result of polygamy which ‘might bring envy, hatred, jealousy etc, The Queen responded that since she was the ons. whe. brought the proposal, everything would be taken care of. The King finally approved her proposal. She decided to find a woman for her husband, Than she taught of buying a slave whom she can control. She mentionad this too to tha king which the king also consented to. Then she consulted the Babalawos: Ebund nf nibam! fer) (Taking Illegal route scores me}. Ahoro nil rumi Ieju (Narrow path confuses me}, They casted Ha for her: She was wamed that under no circumstance should she deviate from the good intention. That she would be blessed too if she remained sincere, caring and supportive of her junior wife to be. She went to the market Oja Ejigbomekun, the anciant market where you can buy anything you wish. She finally brought a slave called Aroojo home introduced her to the king as the second wife. To cut long story short, the slave now 2 junior queen conceived for the king. Everybody was hapay, the ting, the chiefs and the entire kingdom. They are now going to have a Successor, though praying the baby would be a son. The senior queen llegirigiri also demonstrated her joy openly to everybody who thanked her for her Magnanimity, Everybody prayed for her. There were comments 100 The Chae inl Ave every where that what she had done was uncommon, | bring a fival home to share your husband? In fact wanted her to conceive immediately People have forg I wise saying “Awofgld bonu, ad ku asebo meaning “the | covers the stomach but the thought of s wicked cannot DM revealed", The senior already had a plan. The king so much truate her that he entrusted with the delivery of the baby, Sha was going to be the nurea and the native birth attendant There was no: hospital at that time. On the day of delivery, she was the only person around the pregnant queen. Then she delivered a baby boy, the baby cried, and suddenly she substituted the baby with @ stone. She took the baby, wrapped in a white cloth, rubbed the stone with the woman's blood, left the stone with the unconscious woman, and escaped from the palace before dawn with the baby. She left fer the forest and put the baby to the thick of the forest where she thought nobody would see her. But she had forgotten that there is no place where the eyes of God cannot see. Unfortunately for her, a palm wing tapper was ona palm tree when she came to the forest and he immediately recognized her a the senior queen. What could the queen be doing in the forest at this pariod of time? Dua to his advantage position, he glanced and saw the baby the queen was. putting down, The senior queen left the child to be eaten by snakes or insects, She retumed to the palace to announce that the junior queen had delivered a stone. Back to the palmwine tapper, he had been living in abject poverty. This was the reason he had visited the two Babalawos: Ifa kan fiddse, gpg kan Akola for consultation about his well-being. He was: advised to do some sacrifice which he performed. It had been forecasted that the year would bring him wealth, After the queen had ieft, he gat dewn from the palm tree and went straight to where the queen had put the child, He cleared the insects, fies that were striking the child. He wrapped the child with some claan cloth and pul the child in a ventilated calabash. He went home with the child. Then he visited the palace (without the child) to i01Id: Ohhiies Tp: Aye know what was happening, Then he heard waling, crying, shouting, non-conductive atmosphere. He asked what has happened. He was Informed the junior wife had given birth to an abomination, a stone. The junior wife had to be castigated. She can no longer live in the palace. The chiefs were consoling the king. What a calamity: Childlessnass is better than plague, cankerworm. He entered the palace and wanted to see the king for an urgent matter. After various attempt to send a poor palm wine tapper away, he was allowed to see the king alone. He whispered into the king's ears what happened. The king could not believe it until the paim wine labper brought the baby in the middle of the night when everybody vad slept, The king gave the paim wine tapper big.money to take care of the child for him, Nobody should know until it's time to inform everybody. lfa which revealed that the palm wine tapper would be rich that year was not talking nonsense. When it was exactly two years after the incident, the king invited everybody for some important ceremony. Everybody had gathered al the palace when a young boy of two years old ran into the palace. Everybody was surprised to see the carbon copy of the king. He looked exactly like the king. He ran to the senior queen llegirigii and when she saw him she was perplexed. But nobody knew what the meeting was about, The king Invited the palm wine tapper into the palace to narrate every detail, The palm wine tapper did. The senior queen could no longer endure the agony and collapsed and died. It was afler this the king shouted, “E ma bda dsika deed, Esan io ke tort re” “Dor't sympathize with the wicked She has paid for her sin" 102 Tri Ohi inde. Aye The junior wife, the mother of the child was brought out from detention and the chid was handed over to her. Then the inevitable has. now cocurred. The hame of llegirigiri has now belonged to {he home of Aragjo. *E asi lie girigiri to wa dile Araajo’, “The house of lleginigin now belongs to Anoojo" EKO/AGBEYEWO/LESSON/COMMENT Ifa has taught us many things here, You can't play with God, Ifa or somebody's destiny. It is a wise saying that “Ohdn eéniydn ni ohun Olgrun” meaning the voice of man is the voice of God. At times, we say things thal we really don't mean. You should always remember that at time things you say manifest. Some spirits around you make them realistic. Let's consider Ilegirigiri Why did she suggest something sha knew would be unfavorable to her? Was she playing saint or trying to tast the great work of Clodumare, She forgot that there was nothing hidden in darkness that would not come to light, The baby has come to live. There is nothing anybody can do about it. Why couldn't she be consistent to the end despite so many divine prayers for her? Why didn’t she follow the advice of the Babalawos she visited? Did sha doubt God or the message? Why did she destroy the house she built herself? Why did she bring the wrath of God upon herself? Even, without a child, she could be worshipped by everybody. Why did she betray the love the king had for her? Love must be total, Half love is incomplela. If she really loved the king as the king loved her, why did she attempt to kill his innocent son? Well sha paid for her sin. May be she could still have been pardoned by the King because of the unconditional love he had for her but God Almighty intervened in this situation as some holy books would say “the wages of sin Is death” Now to the junior wife Aroojo, people in her position should ramain steadfast and prayerful, Nabody beliaved her when she sak she heard her baby cried. Was it because she was a slave thal she was treated that way? Wa shouldn't punish innocent souls for nothing. With God, truth shall always prevail. 103Hrs Ghani Aye Now to the king, does he share in the blame? Why did the king have to wait for 2yrs before the mystery is unraveled? He could have stopped the unpalatable situaliv al the palace the next day, the palm wine tapper visited and showed him the baby, Well, the king wanted some adventure. He wanted thee child to walk, Now to the palm wine tapper, he was committed to his job despite the prediction that he would be rich. Ha didn't walt for money to come to his house. He went to his job and got his reward. Ebo is. good, We must believe in it and need to be patient. We have been informed in my first book: Gaun env Ofdduimaré" that sacrifice may take some time to manifest as declared in Osa Oldyan by Orunmila that "Ibi Ti ni ke jekl Ha o se lodjig mg Osa Oldyan Io se idseju tt won ff mi awo dso" meaning “the suffering experienced by Oronmila is the reason why Ifa no longer takes a day to manifest, It was Osa oloyan that did more than what what was required of him and this it what makes people lo regard Babalawo as wizards. 3. Ejiogb Akole- Eni ba saand yoo ri aand gba Thomo- Givers never Lack Odu Ifa- Ejiogbe Oda awd Awe Koro Abd Awo cke Jierd Boda ba rid Babalawo Abo nf ribo Aaife fuin Qrunmita Nilo swon alejé til mete yoo wa site baba Ekini akulwerdpa Ekejl onijabute Eketa onigbodog? abapa Fogafaga Kolpe koljind apo wa lawa fisti¢ {eleore 104 BATTED A ee — Translation Scarcity of money, the priest of Koro Refuge, the Priest of Oke Ijera if Babalawo is suffering from scarcity of money The refuge shields him Cast divination for Orunmita When he would be visited by three undesirable people The first, man suffering fram epylepsy The second, man suffering from leprosy and tuberaulosis The third, man suffering from polio and elephantiasis Before long, we left the sack of Goodness for the benevolent. The story The condition of a Babalawo is not permanent, so also all human baings. At times, Babaldwos feel secured and motivated during period of boom, continuous patronage, large audience, cients coming to shrines for solution to one problem or the other. The Aabaldwos are happy during this period because they have a lot of money at their disposal, Then hardship comes. No clients, no audience, do divination. Everythings remains silent. There is na money to spend around. Yet babalawos have a lot of bills to settle. This was the situation Grdnmila was facing. How would he survive the hard limes? He consulted the three lfa priests: Oda owo awo Koro (Scarcity of many Priast of Koro) Abo awo Oke lero (Refuge the Priest of Oke ijero) Bodaa ba nda Babalawe abo nj nboo (if babalawo faces hardship the refuge shields him). They divined for Orunmila and Ejiogbe appeared. They told him the hardship would 90 and joy would follow. But ha has to be patient and do good at all times no matter the situation he finds himself. He would be rewarded. They told him he had to persevere In the following weeks because he might receive unexpected visitors. They told him to offer sacrifice which he did. One day, Orunmila was still meditating on his financial situation when he heard some knocks at his door. It was followed by the greatings “Abory Aboye Abogige (may the sacrifice be accepted). 105(ik, Cold Hil: Aye He responded "Ogbo Aié meaning (May you |lve long}, He open the door and saw three undesirable people. One man was sufferi from epilepsy, another man with leprosy and tuberculosis, and the third man suffering from polio and elephantiasis, Orunmile thought, could this be the unexpected visitors he wou receive. He remembered the words of Ifa ta do good at all times. He allowed them in. they told him they have come to spend some time with him. What do you expect a man complaining of money to do? How will he feed these strange visitors? Will he gat Infected with their contagious diseases? How would his wifa cope with these strange guesis? Despite all these unanswered questions; Orunmila put his faith in God as expressed in the words of Ha. He welcomed tham and put ther in a room. He called his wife Osunfunniayo and did the necessary introduction. He asked Osunnlayé to prepare food for them. She cid and the guests ate to satisfaction. This was in the morning. They also ate lunch and dinner and went to sleap. The next day it was the seme routine. For three days, they had to eal and drink. They were not ready to go. The food items in the house were already consumed and there was no food again yet the visitors must eat, What would he do? He called his wife, Osunnlayd silently and told her to go to the market to trade his ancient treasures, expensive beads, expensive clothes and regalia for money so that they can buy food to take care of the quests, Osunnlay® obeyed and did as directed but she came back with red ayes after some hours and met her husband with the visitors. She had to deliver some unpleasant message without the guests knowing. She resorted to lyere (Ifa's coded song): O tod ki o Gruinmilé Bara Agbonnilrdgun, ...hin Won feéyt kukiiru san igbio, ...hin Won fay! did san egbefa o, .,.hin Won fey # em! san sabedagun, hin N gbawa, N me gba wi fun mio N gbows, Nima gba wf fuin mio Nogbowd, N ra gba wi fun mi ba tiene telah eats ha Meaning: Listen my dear husband . They traded the short treasure with 200 ‘cownes They traded the beads with 1200 cowries They traded the ancient garments with 300 cowrles Should | accept the bargain or nat, tell me Should | accept the bargain or not, tell me Should | accept the bargain er not, tell me Ordnmilé responded: Onf been o, Osunniay aya mi, hin Thwoin ba fi ey! kukurd sari igbi o, -- hin Thwtin bd fi éyf ald san egbefa 0, ...hin Tiwen bd fieyl ti emi san egbedagun, ee hin Lo gbowe nif igrain alaijagun 0 Le gbowd nif tgran alajogun a Lo gbows nif toran alajogun a Meaning: O, yes, my dear wife Qsunniay : ifthey trade the short treasure with 200 cowries If they trade the beads with 1200 cowries : if thay trade the ancient garment with 3000 cowries Go and take the money so that | can take care af the visitors Go and take the money so thal | can take care of the visitors Go and take the money so that | can take care of the visitors st so much, but she unniayé felt bad because these treasures oo : re ho choice than to carry out her husband's wish. She returned home with a lot of food items. inment of the visitors continued for four more days. on te dans, they called Orunmila and thanked him for their good reception. They were ready to go. Orunmila urged them to stay further because he enjoyed their company. Thay said no, their time is up. Orunmila escorted then to some distance while many people 107Balen iia Aye were wondering whal a righteous and benevolent man could be doing with these to undesirable humans, After some further steps they parted ways. They left and Orunmila retumed home. He entered the guests’ room to do some spiritual cleansing, when he saw a big sack. 'Ho, these guests have forgotten their luggage’, He rushed back to find them, they had gone, He had to call them with lyord, divine song useful for communicating at long distance, tee elo Evin aktiwardpa alg dna... bin Eyin Onijabute Awo aie 9ja o...hin Eyin oni gbodogi abapa foga foga...hin Apo yin léyin fi silé kee to mi aloo Apo yin layin fi silé kée té aii aloo Apo yin lévin fi silé kée to mi algo Meaning: i, Please wail, people with epilepsy of yesterday's night People with leprosy and tuberculosis priest of the market People with polio anc elephantiasis with funny shaped arms You have forgotten your luggage as you left ‘You have forgotten your luggage as you laft ‘You have forgotten your luggage as you left They responded: See ni o, Ordamilia Bara Agbonmirdgun Awa aktiwardpa ale daa...hin Awa Onijabute Awo ale oj o...hin Awa Onighodog! abana foga foge...hin Apo hw i'dwa fi sil faildore 0 Apo lwd I'dwa ff sif@ foicore o Apo wa awa ff silé Foldore o Meaning: Yes, it rue Orormila We, the people with apylespy of yesterday's night We, the people with leprosy and tuberculosis, priest of market We, the people with polio and elephantiasis 108 Ie Obin Hele Age The sacks of Goodness we left for the Ben The sacks of Goodness we lait for the Benevolent The sacks of Goodness we left for the Benevolant When Orunmila retumed home and opened the sack, he saw a ancient beads, treasures, gold, silver, a lot of jewelnes, expen fabrics, garments, regalia, a lot of money worth billions of dollars, including blessing of longevity. good health and protection, Orunmila and his wife Osunnlay® thanked God and destiny which brought the above theme: Eni bd 9a4nd yid ri adnd gba Givers never lack COMMENT/EKO/AGBEYEWO/LESSON Wo must always remember that no condition is permanent. When we have teo much money at some pariod, we must remember that hard times shall come. We must always save for the rainy day. Even if we have little or nothing at home, we must be patient and prayerful, We must follow our destiny. Heavens help those who help themselves. We must seek spiritual counseling and follow instructions ratigiously. That was what Qranmila did when he consulted with all their directives. How many people can act the way Ordnmila did? How many people will allow someone with epilespy in his home? How many people would sell their treasures to take care of unwanted quests? How many people would have the patience and perseverance to accommodate uninvited guests for seven days? How many people would follow Ha's injunction? The way Ordnmila did. | pray to have the patience and wisdom of Oninmila so that | can be blessed abundantly. How much did Oranmila spend? How much did he get In retum? Now to many wives at home. How many of our wives can have the Joyally and endurance of Qsunniayo? Generally, women don't have such patianee, | know some women would advise their husbands against such kind gestures. How many will cook for the epiteptics? 108ie ee) SE sae How many will tolerate tuberculosis patients even if they have inoculations. How many women would stay with their husbands for long during hardship, discomfort and with abject poverty? How many will not pursue ‘Ol¢runsago' meaning ‘already made millionaire’ instead of Sudruléré (patience is profitable}. How many will use their brain when they have to talk to their husbands secratly. I know is very difficult to act the way Osunnldyd acted but it is not unachievable, If you love and respect your husband passionately, you will do his entire wish. Yorbas belleve that “Okunrin nf ade Qbinnn® meaning ‘men are the crown the women wear’. Ifa ‘supports it by saying ‘oblnnin td. ba ma bostku 4 yajuf s'éke; Oblnrin taba ma boroku a terba Fok Meaning- ‘the woman who wishes to die wilh poverty will disrespect her husband: the woman who wishes tojive in abundant wealth will respect her husband" A woman can choose her course of destiny. Our destiny is in our own hands. Even other holy books ¢.g Bible pronounces "men shall govem over women’. We can now prove here that Osunniayd has chosen the first option. She has decided to respect her husband and she would die with wealth. Let's give her our husband adequate support so that we can all benefit fram all good things of life, As for givers, you will never lack. Let us continue to help the poor and the needy. Even if this people you render services ta don't show appreciation, God, the Almighty, will reward you. One can also prove that the undesirable visitors might be messengers of God to give us a big test. Oninmila passed the examination and | pray that we would not also fail when had such examination. 4. Otvid Rete Akold- Nigba ti lwo ké mi silé, Oldwa ibe példd mi Theme- when you rejected me, God was with me Odu Ha- Ota Rete did SE ee eee Th. Bonita naifa Babalawo to mor a fifa jeun Bonita d alia Babalawe to mofé a fifa foun id Apdpa dddé, dpapa maitie dda rara Ahoho, ahaha Adifa fin Gsumare dg Tit fisawe ollie To wa pada sawo Oldkunseal ade Kaipé koljind kawe ban! bold nt pere gede Translation Whether Ifa oracle is consulted daily by people The Babalawo who Is knowledgeable will not be in want Even, when people don't consult Ifa oracte daily The Babalawo who is knowledgeable will still notbe in want Whether Ifa is consulted or not The knowledgeable babalawo is not really affected These were lfa’s messages for Osdmaré égo Who has been the diviner of Olufe And has now chosen to be the diviner of Olokunseni- ade Bafore long we are blessed with a lot of wealth, The story The Babalawo, Osumare Ego, was the diviner of the king of If (Old), He performs spiritual responsibility for Olufé every five days. He followed the wise saying “Bf anf ge rf ko gla riet te rin habalawe difa oreorun" Meaning, “The events of today differ frem that of tomorrow, the more reason Why a babalawo divines every five days", ‘On tha invitation of Olde, he had been doing that for quite some and it has become the customary duty of the babalawe to render the services which have become the major source af income. From what he received from Olafé, he would take cara of his family. Though his standard of living had not improved, he still fed his 111AA: Otebin Tylnilie. Aye family from the cost of divination and sacrifice. Anytime he returned from the palace, his wife would receive him with joy with the hope that he had brought some money and other proceeds, Though he was a versatile babalawo, Olufé would occupied his time that he became unavailable to other people who might need his services. That's why some Babalawos believe "Olds! galyan nll sawo Oba meaning “miserable people divine for kings’. They have their reasons for saying sa. They believe most kings are stingy and don't Spend much money for divination and sacrifice, Infact some of them will exploit the babalawo lo the extent that they expect him to perform sacrifice for them for free. This is due to their position that nobody questions tha king, They monopolize you ta the extent that you will have ne time for anybody. When they call you, they expect you te cancel your appointments, They rely on the old saying “Oba ripé g, 6 nf ondifa iowa, bifz ré.e foret'dba 0 fo re ike" meaning “the oe cane ot you say you are divining; if your Ifa’s. Al ion Makes ree you happy and the king makes you sad, what Its important to mention here that not all Obas-are stingy. In fact some of them spend more than the rich men who are not ‘kings. Soma of them do respect tha tradition since they are supposed to be “Alase, key onsa” meaning, “the authority, deputy of Orisa’. For tha word of God to manifest, something ha ed, On Olufé was in his palace when he eared HANING Gone etd thought. The babalawo who comes to his palace to divine for him is dafinitely feeding on him. Goes that mean without him he cannot suvive. Why should it be so? If ne is as good as he claims in his profession, why is he not patronized by other people? So he is relying on my money for his well being. | am going to teach him a lesson today, being the day of divination and sacrifice. | will tell him I don't need his services and he can go back. Osamare G9, the babalawa prepared for the day. He left home ‘with all his spiritual tools. The wife and children were also looking a to his bringing home the little money that would take care of mm 112 Ti: Cuda Tiinki: Aye When he got to the palace, with high expectation. he knocked | the door to Olafé's divination room and saluted his Royal majesty as customary of him, The response from the king was coldness: Ha still didn't get the message until Oldfe boldly shouted "you are nob needed today. He was shocked and almost collapsed. The king repeated himself and left for his inner room. The Babalawo had been dismissed. No money to lake home. He cried silently. He went back home. When he arrived home, his wife was surprised. She didn't expect to see him until very late, What happaned, she asked? He narrated his axperience to his wife who joined him In crying, How would they feed including the children? But it would be a day to remember forever. Bl éniyan k¢ l'oldrun rl. God does not act like human beings Something happened at the palace of another king, Olokunsehinade, His wife wanted to pul to bed, She had been in labor for several days but had not delivered, which endangered her life. All the Babalawos (Ifa priest) have been invited far solution but they all failed. Where else can we go to? They asked themselves. Then somebedy remembered a wretched Babalawo who had stayed glued to Oldfé. They were not sure if he would bea home because that was his day with Olufé, An elderly man suggested they should give it a trial. The king sent messengers to him and they ware surprised when they met him at home still lamenting his disappgintment with Olufe. He immediately set for the palace and divined fer king Olokunsehinade with the Qdu Otua Rete appearing. He procured some sacrifice and herbal medicine which was done immediately and the queen delivered @ bouncing baby boy with the placenta coming out afterward. Everybody including the king was shocked to see where @ poor babalawo succeeded where others have failed. Olokun was grateful and enriched him immediately with clothes, beds, treasures and a lot of money. He looked at him and shouted “someone over there does not know your worth, You must never go there again, be my diviner from today, He even presented him with a white horse. iii_ 18k: Cini Tal Aye Can you now see how sadness tumed to joy for Ogamaré Egd, If he had gone to Olufé as usual, they would not have met him at home: He would only come back with peanuts. The wise saying "that every disappointment ig a blessing “supports this: argument. The standard of living of the Babalawo, Osumare Ego suddenly improved, He now had self belief and confidence. It was at thal time he knew how good he was as a babalawo, With change of clothes everyday, people now accord him great respect. People patronized him apart from the king, Olokunserinade. To push message of God home, Olufe woke up one day and remembered his old babalawo, Then he thought of divining when things were nel as smooth as before. He sent for Osumare Ego, | know what would have been our reaction to this. There is a belief in Ifa thal “Awo kif kdpé awo" meaning that “Babalawos don't refuse divine calls", Osdmaré Eg decided to honor this call. He put an his best attire with everything to match and rode on his white horse to the palace of Olufe. initially Olufé thought it was another King visiting him but whan he saw Osumare Ego; he could not believe his eyes. Unconsciously, he shouted how did you make. it? Ostmaré &go responded as our above theme. “Nigbat! iwo ko mi site, Oluwa ribe-peitf mi” “When you rejected me, God was with me” He begged Osumaré Eg® for forgiveness with the way he had treated him. He now realized how competent he is. When he heard the story of Olokun, he became jealous and asked Osdmaré Egé fat ta go there again, He demonstrated this by doubling what Olokun gave him. Qlskun called him again and queried why he visited Olufe again. He gave Osdmaré Egd more gifts than what Olufe had given him. That was how Osumaré Ego became the owner of various clothes, He can change to any color, The Ostimaré being referred to is the "RAINBOW" il4 Ith: Cio Yiane Aye EKO/AGBEVEWO/LESSON/ICOMMENT Those who believe that Babaldwos cannot survive without them are lying. If you don’t need the services of a babalawo, be assured that thousands of people elsewhere need the sarvices of babalawo. The kings and the mighty should learn from this. Nobody should play God, The Babalawo should be treated with respect, They are representatives of God, The way the Imams, Bishops, Pastors, Evangelists, Dagcons, Reverends are treated should extend to the Babalawo. It is a common knowledge thal the advent of foreign religions has bastacised our culture but whether we like or not, it has come to stay “fa kole parun” if you are in a position of Osumara 90, take heart. God is not sleeping. Our holy prophet Orunmila is not sleeping, ‘You will be rawarded like Osamare Ego. The Babalawos too should not underestimate themselves. You should make yourself available to everybody and don't concentrate ‘on one person or king. Ifa is not the exclusive right of the mighty alone but should serve everybody, Don't put your life on somebody alone because you might be betrayed. There Is a wise saying “Ogbed ko fé ila falawo" meaning that the clients are selfish and only few of them want the Babalawo to get rich. We must have self confidence and be truthful in all our dealings, People should emulate king like Olokun, Though Olufe too realized his mistakes, Maybe God was working, If Olufe had not behaved that way, would Osamaré Ego be in the position today? God has answer for everything. 5. Ogba $4 Akole- Ori ti yio joba enlkan kam¢ Theme-Nobody knows the head that would wear the crown ‘Odu Ifa-Ogbe SaI: Cobden inl Av Attra ibint Efufulegeligg gna jaime ib/ off gbe risawo Efutulegelége gbawo debe Adifa fun Borisanmi Tit sent Osdrun Akoke Won ni ke rubo ko le ba jobe Oddgbdnihars Eriml apasa, Eni orf san dye nil joba {bi of gbé asawo Ffufwegelege gbawo dé be Translation: Atiora of ibint town Efufulegelege windy fortune on the-road to jam town Where Destiny is favourable Windy fortune should take Awo there Cast divination for Borlsanmi Who is the slave of Osqrun Akaka He was asked to perform sacrifice ta become king of Odogbonihare Truthfully, only thase ordained by God become kings Where Destiny is favourable Wingy fortune should take Awo there The story Borisanmi was one of the slaves of a lesser king, Osdrun‘of a nalive jown of Akko, He was facing serious hardship and discomfort in the town. Anyway, what do you expect from being a slave. You can't live in luxury. Ha didn't have much food to eat and was always given most difficult task to perform, He felt sick all the time and was not taken care of. Despite his weakness, he would still be called upon to do one job or the other. The pain and anguish was so unbearable that he thought he was going to die. He dacided to consult Ifa priests name below: | Atioro ibini Efafolegélege ona jjama : 44 116 ‘fat Citi flinday Aye Jbl of Gbé nsawo Efofalegelege gbawo debe They divined for Bérisanni and the Oda Ogbe ‘Sa appeared. They informed him of the divine message from Oléddimaré that he would become a king if he performed some ritual and sacrifice. He was shocked to hear this because what he wanted was enough food in his mouth and less tasking assignments and general comfort. He asked the Babalawos, how could a slave be a king? Doas he have fo kill the king to succeed him? Even If he did that, they will not choose him because he was nol from ¢ Royal house, He told them that the probability of becoming a king is zero. The Babalawos laughed and informed him that with Oladdmaré (God), nothing Is impossible. He only has to follow directives. First, he must offer the sacrifice. Second, he must pray at all times and appease his Ori (destiny) to take him to wealth and greatness. They also informed him that he would face more serious paln, agony and persecution, but should remain firm and prayerful. He would survive tribulation and he would rejoice in the end, Since there was no harm in offering the sacrifice; he did but accepted the other directions with some reservation. He didn't like the aspect af more agony, For the word of God to come true; the king, Qsérun made Barisanmi the head of slaves. He separated him from others slave and gave hima small room. His condition of living Improved. There, he would not be starved of food. He was happy. Could this ba the be the comfort tha Babalawos were talking about? There was more to come. He had been appointed as the Abori for Osonin. Abori Is ‘the person who takes care of the king's spiritual matters by praying for him avery moming, The way of prayer is to appease the Head (ori) of the king with animals such as rooster, duck, guinea fowl, pigeon, goat, cola nut, gin, etc as directed by the king himself. The process Is to recelve blessings from God. His present position brings @ fot of envy, jealousy and malice from the other slaves, They hated him more than before he was promoted. Anytime he appeased the head of his master, the king Osdrun, he would go to his room and appease his own head and pray as follows; tTit: Chin ese Orf wo b/ ire Adogbemi sf Ese-wo bi ire hoo slam re Ibi orf rigbemi re n.d mo be Ort mi, to ba se pe bi tet da ju bayit lo we Or mi masat gbemi de be Translation: My head (destiny), fake me to a wonderful place My legs fet me walk into fame and prosperity Where my destiny is taking me to, | don't know My head, if there is another place better than where | am Please, don't hesitate to take me there. This divine prayer was overheard by sdme of his adversaries and they reported him te the king. They claimed he wanted to overthrow him and become king. What is he aspiring for? He got a room and comfort, yet he was not satisfied. The king did not follow the injunction of Olédimaré that you should hot judge # you don't hear from the other party. They set trap for Béisanmi. After he had appeased his head In his chamber, the king followed silently to his room and eavesdropped on his door and listened to him while praying as mentioned above. The king opened the door and commanded his soldiers to arrest him. He sald “you are ungrateful bastard, | gave you everything yet you are planning to kill me fo take over my kingdom”, He commanded thet he should be tied up, put in a wooden coffin alive and thrown into the river, He failed to listen fo him when he was pleading his innocence. Prophesy of Ifa never fails. In another city, a big clty ‘Odogbénihare called Benin-city; they have just lost their king. They divined to have a successor but Ifa told them that should enthrone a stranger. How would they find a stranger? They asked. Ifa told them to go to the fiver, They would find their king. They engaged the services of fishormen and sea experts to look for strangers In the river. They paraded the sea for about 7days without seeing their target. They were almost giving up when on the eight day; they saw a coffin 1a Wi Chin Tne Aye floating on the river. Could this be stranger? They swam to where the coffin was and brought it to the shore. Thay opened it and sawa man who was about to give up the ghost, They revived him and brought him ta the palace, Thay asked Ifa. “Is he our king?" Ia said yes, thelr king. They made Borisanmi the king and he cried, tears of joy. He remembered the words of Ifa. The king of Odaghoniharé, Benin- city, is 4 powerful king and other lesser kings around the suburb must pay homage to the new king. One of the kings to pay homage is Osdrun Akdkd, Turn by tum, they pald homage, prayed for the naw king, brought gifts and left. Now, the turn of Osdrun Akdkd to pay homage. As customary, the new king, Bdrisanmi was using a crown covering the eyes with holes, He could not see the new king's eyes but the king sould see him clearly. After he had prayed and presented his gift, he was set to leave when the new king asked him, do you know anybody called Bdrisanmi? He was shocked. He answered with another question, your Royal Majesty, how did you know a criminal who committed treason and has been executed? The new king asked. How did you know he committed treason and are you sure he is dead? To the second question, he answered yes he Is dead but for the first question, he did not know what to say. The new king continued, if you see Bérisanmi, will you recognize him? He answered; never would he see a dead man. The new king uncovered the crown and looked at him directly. When he recognized Borisanmi, he collapsed and was revived. Bérisanmti narrated the story to the entire kingdom. The army warrlors made attempt to kill Osorun Akoko but he stopped tham, He tumed to hie. old master, Do you remember my prayer? He made Osgrun AkGk to repeat the prayer himself. t (Ori wo bi ire koogbemi si Esé wo bi ire koo sinm! re Jbi orf ngbami ree no mo be ‘Ori mi, to ba ge pe ibi to da ju betyll lo wal 19Wray Cian tink Aye On mi masal gbem! de be Translation: My head (destiny), take me to a wonderful place My legs let me walk into fame and prosperity Where my destiny is taking re to, | don't know My head, if there is another place better than where | am Please, don't hesitate to take me there, After the prayers have been repeated, the superior king asked, Is: this what you called treasonable felony? Praying to one’s destiny? De you now believe in these words? He answered Immediately yes. ‘You failed to listen to me. No man can resemble God. If God says Yes nobody can say No. you didn't thtak a slave could become a king This was what brought our above theme. ‘On tf yid joba enikan komo Nobedy knows the head that would were the crown The lesser king, Osorun Akko begged for forgiveness. He claimed he was misied by wicked people who were envious of him. He too admitted he could have listened to him. The superior king pardoned him saying “if you didn’t do that, | might not have been made the king. Firstly, they would not have found him in the river, Secondly, he would not have been the stranger in another person's land. Thirdly, he would not have been the king if he (Qsdrun Akoko) had killed him Instantly Instead of subjecting him to torture and silent death, Fourthly, if he had nol been made the head of slaves by Qsdérun Akokd. Finally Bdrisanci which means “my head favours me” thanked his destiny, Ifd and almighty God for his blessing, Then, he told the audience “oj to ba mala a rf yonu" meaning “the: eyes that would see wealth would witness trouble”. Ii: Chin jie Ax KO/AGB: ON/COMMENT We have to emphasize the importance of divination in this great story. Who would imagine a slave becoming a king. His major reason for going for consultation was to have his hardship reduced. Ifa is good. If you are in darkness of life, consult ifa The first process was becoming the head of slaves. It was the ebo that acted fast. Ifa only used QOsorun Akokd to fulfill his destiny. As mentioned earlier, our destiny is our own hands. Heavens help those who help themselves. What stops other slaves from seeking spiritual solution to: their problem, Anyway, it is an incontrovertible fact that all humans cannot be kings, If everybody becomes king, who will be the subjects or servants. The best way to enhance our well being is through Ifa. The only way to be happy is to have job satisfaction, Now to the behavior of Osdrun Akoko, It must teach other people in position of authority to be cautious of thelr action, We must not underestimate fellow human beings. Yorubas say “Ay! pada talaka 6 san fu taldwa Ig” meaning while it Is possible fora poor man to get rich but a nch man who misused his opportunity and became poor is tragic. Anybody who occupies higher position must imbibe the virtues of humility and kindness because his position may be reversed. How would you want people you have treated bad to treat you when you fall from grace to grass. Look at the situation of Qsérun Akok6, if not for kind hearted king who pardoned him, he would have been beheaded. He never contemplated that his servant would rule him at any time, He forgot that God exists, He can give power and withdraw power et any time. If you have servants al home, treat them nice. They might be your benefactors In future, There are many cases of students who have given their laachers jobs. There have been students of Ifa who have brought cars and houses for their Oluwos, Those who do thal have been treated nicely by their masters. We shouldn't forget that those who become kings, presidents and prime ministers of the government of their various countries passed through schools. Those teachers would feei proud to visit such leaders. The wicked teachers would 121La: Chen Wilh Aye definitaly not go near such leaders. This Is to say that the evils me do live after them. This Odu also teaches love. You should show love to your fell human beings, For somebody to secupy a better position than yor should not be a defeat but a challange. You must aspire to do better than him instead of trying to bring him down, When Beérisanmi’ colleagues were enjoying, he didn't blackmail them but when he gol his pasition because he came to Ifa for rescue, they decided to finish him but “one with God is a majority” Finally, it advises people of the world to regard their head as the most important part of the body. You can still live if you have your legs or hands amputate. But can you survive if your head Is chopped off? When you wake up in the moming, held your head fight and pray that your destiny take you to a wonderful place or as you wish, It happened to Bdrisanmi, it can also happen to you loo but you must not forget to do consultation from time to time. 6, Okanran Ajangbilé (Okanran Owerin Akole- Ifa rind, llé rika, en té nge rere Olgrun mo Theme- Ifa knows your heart, the Earth knows the wicked, those who do good God knows Odo Ifa — Okanran Ajangbile Boséere Bdséere ara re lose fun losedd Adifa fun Eke amo Aldra Boséere Goséere are re jose fun loséde Adifa fun lke ome Ajerd Cite inet & yor ¢ lejeku aju rg to Adifa fun tfdrinu ti some Agbonmirégun Wfarinu nikan ni mba fehin ti risabo Kain, ile aka, ani to nee rare Olorun mo 122 (te Civ Hf Aye Translation: Wether you do good or nol fs for your own benefit Cast divination of the liar, the son of Alara Wether you do good or net is for your own benefit ‘Cast divination for the wicked, the son of Ajerd The inner truth bring satisfaction more than lies ‘Cast divination for ifarind who is the son of Qrunmila ‘Only |farind follows the injunctions of lia Ifa knows your heart The earth knows the wicked God knows those who do good The story: The three friends, Eké (The liar), the san of Aldrd, 1ka (The wicked), the son of Ajerd and lfarinu (Ifa knows your heart), the son of OQrunmila visited tha set of babalawos mentioned above for divination. Thelr mission was to inquire about their intended travelling to another town for spiritual responsibilies. They were diviners themselves, Since it is a wise saying that ‘physician cannot heal themselves’. They have to be cheked spiritually by colleague's babalawos, They were told the same thing by their respective Babalawos. Do good, be truthful; avoid inordinate ambition to get rich quickly, be obedient, not to say what they don't know, not to be treacherous, not to betray a trust, If they do simple sacrifice and follow these laws, they would be succassful in all their undertakings. The first two babalawos Eké and Ika believed they don't need to perform the sacrifice if they have to follow the injunctions, Only lfdvind performed the sacrifice. They sel for their journey. When they got to their destination, another town, they decided to visit the elders of the town for guidance and counseling. They have recelved information about these elders that for anybody to survive and succeed In this town, they must be Involved. These three powerful elders included Est, Ogun, and Obatald. When they saw these elders, they stated their mission. They have come to this town to perform thelr professional duties as diviners and herbal 123Ua: Gtotin Tl Ave practitioners. They wanted the elders’ suppert and protection in time of war or invasion by the territorial enemies, The elders said th have nothing lo worry about on the condition that they are truthful all times, They will succeed. and survive. Ogun promised to save them in tines of war. Eso promised to supply them with strong charm. Obatala said he would shield them, The three of them went in different ways to look for accommodation since they warited to ba independent of each other. They could have stayed together as. suggested by Ifarind but the other two insisted on different shelter, They all settled down to do their work. One day Eso visited Eke omo Algra, He had come for spiritual assistance. He didn't have some ingredients such as the leaves of Seégunsété and atare (Alligator peppertout he had 10,000 cowri (The money being used thal lime) which have to be put In a pot with the two materials and put on fire which will eventually turn It inta black ashes, the medicine. He wanted Eké omo Alara to perform this task for him. He gave him the 10,000 cowries and aft After had gene, Eké thought: this man must be crazy. How will he expect him to put this money in a pot to burn if he is nota fool? Afterall anything you burn tums black. How would he know that the meney was not included. Did he come to this land to be stupid if ri to make money. He went to the bush and cut irrelevant herbs and put it inte the pot to burn, The medicine had been produced, When Esv returned to his house, ha asked wether the medicine has been produced which he affinmed. Esa said he should keep the medicine for him to be collacted when necessary. Esu left. The following day, Est visited Ika pmo Ajerd. He gave the similai assignment to him. Wicked and untruthful people think alike. 1ka te kept the 10,000 cowries and produced useless medicine. Like Eka, €s0 said he should keep the medicine for him. On the third day, Est visited Iférind (Ifa knows your heart), the s of Agboriiragan, He gave him the same task and left. immediate! Eeu ieft, Ifarind’s friends Eké and’ Ika came knocking at his door Opened the door for them and said he was surprised to see ther ie [tc Ohi Wind Aye because they hardly visit him. They teld him they were aware that Esq) had visited him too. They have come to advise him not to be foolish, They had kept the monay to themselves and they ara sure Iférind would do the same, Ifdrind was surprised to hear this. Have they forgotten the injuction of ifa before they left their town? Have they forgotien the advice of the three elders. They answered, but there is no way he would know the contents of the medicine. it would always be black. Doesn't he want to get ich? Why are they in this town if not to make money quickly. Ifarind advised them they should go back to prepare genuine medicine sinca Esd is yet to collect It back. They called Ifarind many unprintable names and left for thair houses, Hférind went to the forest, cul ewe Ségunséte, put them in the pot with Atere (Alligator pepper) and added the 10,000 cowries, put fire on it and produced the original black medicine. when Esd ratumed for the medicine, he told Mfarind the same thing, keep the medicine until itis needed. Unexpectedly, the territorial enemies attacked the town and everybody was running helter skelter finding nowhere to run to. Everybody was looking for refuge including the three friends, Eke, ‘ka and Ifarinii, They suddenly remembered the assurance given to them by the elders that they would be protected in times of war. They ran to them."Please protect us from this war’. Est) responded “you already possess the charm to be saved against attack. The medicine | asked you to prepare |s the antidote against war, Go home and drink them with water, ther you will come back to thank us. They rushed home as directed but Eké and’Ika knew thair days are numbered, Though they still drank the medicine, they were killed. Waring) took the medicine and survived. \GBEY! EK N/COMMENT The foundation of our religion, Ifa is based on truth. It was the truth that made Orunmila excel over others. It was the truth Olodumara 125Ti Mian Tain Aye created the Earth with. You can hardly find successful Babalawog without imbibing truth as their watchdog. The situation with the two Babalawos Eké and Ika had been faulty from beginning. Why did they fail to do the sacrifice? Even, the injunctions they claimed were more important than ebo were not followed. The Elders who advised them did as if they were present during their divination. Yet they failed to listen to the words of wisdom. Their colleague who advised them to live together was insulted, If they had lived together, they might have escaped the wrath of God They decided to have the inordinate ambition to get rich quickly. They decided to worship monay, the ngot of all evils, thay have forgotten that good name is bettar than fiches. How does it profil a man to own the whole world and losas his life. Thay were given the second chance but they didn't utilize it, They prefered to die Thay still had enough time to correct the medicine as suggested by Hfarinu fut their greed and arrogant prevented this. Now to the Ifa priests, Babalewos, Olorisa, Omo Awe, what can we learn from this? Do we do the right thing at all times? The Omo awos, students of Ifa, appenticas of medicine, da you buy all the materials your master have Instructed you to do, The master might not have the time to cheek all details and rely on the amo awos to do tha necessary things. Do you keep some money and fail to buy other ingredients with the belief that everything tums black. God is watching you, To the masters, qualified Ifa priests, do you practice your profession as directed by la? Do you perform initiation correctly without ommitting some aspects because of money? Do you prescribe sacrifice correctly as Ha directs you to do? There is a wise saying “Hel kil purg, @ fi eni id wa nf aif 8" meaning ‘Ifa does not lie, only the interpreter can falsify’. if you know You incapable in some verses, seek other opinion. Don't mislead the client. This profession is based on trust, Do we interprete the words of Oleodumare correctly, Money should not come first; do the right thing for the client and he 126 nie: Ca jay Ae fhe is satisfied with will come back to buy you cars and houses | 5: ith your work. | have been a beneficiary of these materials due to the exhibition of truth and competence, There was example with my father, Late Chief Akanon ers Agboola, the Araba of Lagos from 1984 to 1991. A friend of his came for divination and he was to sacrifice two goats, coe Fen ae sheep, sixteen pigeons. The client gave the money ‘or a materials claiming he would not be available to witness the ae - because he had important places to visit The sacrifice was fs = performed the next day. My father bought all the materials wit et leaving out any. We were about lo commence the ritual in one a when the man showed his face. The appointment he Ue ae cancelled, The man saw all the materials mentioned and excl ae that the Babalawos like my father are very rare. Despite : proposed aUsence, the materials were still bought. What ee have happened if my father had decided to buy just ee Oe o one pigeon because he knew the client would not be there. My father benefits from the man greatly. Please let us behave like Hfarind. Ifa knows tha heart, the Earth , knows the wicked, God knows who do the right thing. 7. Ogbe foghé ogunda) le- fé jodgun sddrd Id jodgdn gbogbo ire erat who inherits patience inherits all goodness Oduifa- Ogbé ynu Ibing dse nkeinkan fun ni Suuru ni baba iwa Agha to ni suuind oun gbogbe icnl Adifa fun Igunnugun Ogege Til sqmo Olddumare Aggtin Oba ateinilej¢idi¢ fort sapeli omi Nilo ti. nsqgbogho arin Ti nnara keke alalledide 127BE: Ode ‘Wink Aye Ibtnu ¢se nkeinkan fun ni pate ni babs lw ghd fo ni suvid oun gbogho lant Adif@ fin Orunmila Il nmoju ekun sérahun aje if nmoju ekuin serehun ire gbogbo Orunmila fiyd dene ko five deen Enl thd binw nire ree ape Translation: Anger does not do anyone good Patience is the father of character The elder who has patience has everything lfa's massage for the Vulture’ re ate children of God @ king who uses the mat as the sky and When Vulture was suffering from inéldldone anaes ute And found it difficull to do normal work Anger dees not do anyone good Patience is the father of character The alder who has patience has everything lfa's message for Qrunmila Who was downcast in search of money Who was cowneast in search of all blessings Orunmila, be wise and smart le who avoids excessive anger is blassed with all good H jer is bl fae, ic} I lg The Story - ae Goals ‘creatures include humans, animals, birds a re! deseribing the Vulture as one of the children of Olodumare is in order, Vulture was suffering from undisclosed iliness and he was so weak that ha couldn't do any normal work. All efforts to cure him proved in vain. Olodumare had to send it to the an possibly to get a cure due to availability of herbs and roots at orest of earth. The Vulture was travelling from heaven t and was looking fora decent place te land, a 138 Ml; Ohne "Tend Aye Suring this period of the Vulture's transition, Qrunmila was of sacrifice, He had been downcast in search of money to take Gt nis family, So also he had been downcast in search of children. | was yet to produce any child. He had also prayed for long lle. Alt was advised to offer five hens a sacrifice, This is to be done for five days by killing one hen dally, its chest opened and palmoil poured on it in a Sacrificial plate (Awe amg) and taken to his backyard. He was doing this the first day when the Vulture landed at his backyard after Qrunmila had left, The Vulture flew near tne @bo and examined It. The Vulture tasted some of the chicken and was satisfied. It fait some strength in his weak body. The Vulture ate all the ritual and felt good. It hid somewhere to ewail the second day's offering. It did the same thing, so also the third, the fourth and the fifth day. It was as if Orunmila put some medicina in the ritual because the Vulture was completely healed. What a wonderful man with wonderful food, the Vulture thought. The Vulture flew back to haaven and narrated his experiance to his father, Qlodumare, the owner of heaven and earth, The King who knows the end before the beginning, The King who gives blessings. The Omniscience, Olodurnare sald the man who did this wonderful thing for you must be rawarded. One can also See (he importance af abo here. This is ta show that the sacrifice of Orunmila has been accepted, One can feel assured of success if your offering is eaten by the Vultures. Orunmila is to be rewarded for his sacrifice and for healing the child of Glodumare, Four blessings/goodness are to be given out but one must be chosen and the rest retumed. The four gourds are to accommodate each of these blessings The first blessing: money is to be put in one gourd (Ade Ajé). The second blessing: offspring is to be put in one gourd (Ado Omg). The third blessing: longetivity is to be put in ene gourd {Add Aika). The fouth blessing: patience is to be put in. one gourd (Add Sodnd), The Vulture itself is to deliver this message to Orunmila. Crunmila was still lamenting over his situation when Vulture entered his room, The ‘Vulture introduced itsalf as the creature that was. cured cof his ailment in his backyard by the consumption of the food item, the chicken. Qrunmila was shocked. The Vulture sald it had been sent 129Ii: Chin Tink Ay by God to deliver the message as specified above. Orunmila jus needed to pick one of the gourds. Orunmila had two wives, the senior wife he had marred for the past eight years without a child and the junior wife he had recently mamied. Both of them were Present when the Vulture was delivering the message. Orunmila entertained the Vulture and kept it in a room, so that, he can decide what to do. Immediately, the junior wife urged Qrunmila to choose money and expressed it in a song Orunmila o bam aje o aja Ajé ta if riko ajet Ajé la fi rraso-aje Ajg fa fi nnira gbogbo aje Meaning: Orunmila, why not choose money Money buys clothes Money brings all goodness As he was considering the merits of picking money, the sanior wife busted into crying by singing too. Oloma io faye, baba fake ko fun wa lame ire ce Beniyan legbsirun apo Bi ko bime yoo ségbe Gitomo fo layel 0, Babel tke ko fun wa toma ire Meaning: Child bearer owns the world, may God gives us a child If you have millions of money If you don't have’ a child, your millions will perish with you Child bearer owns the word, may God gives us a child She introduced this song to convince Orunmila to pick the gourd of children. As Orunmila was also meditating on the sensibility of this choice, he heard same noise outside. His fends, Est, Ogtn, 430 Was Cai Think) Aye Obatala, Sange and other lrunmole (Divinities} were shouting an singing too. Baba Alkul molagba Baba Aikul moligba Beni o bak enf a lowed Baba Alki mdlagha Beni o ba kt enl a Kole Baba Alu molaghe Beni o ba kil a nire Baba Alkt! moidghad Meaning: Father, longetivity Is the best Father, longetivity is the best Longetivity brings wealth, father, longetivity is the best Longetivty brings house blessing, father, longetivity is the best Longetivity brings all goodness, father, longetivity Is the best Srunmila was confused. This also makes sense bul haw did his riends know the puzzle in his household. Orunmila then decided hat since everybody was talking sense, he needed to consult superior councellor, “Eni to mo naju gro ta meyin dro" “The one ‘hat knows the beginning and the end of all phenomena in the Iniversa”. “hey asked who was the one that knows the beginning and end of all things, He replied, “ifé", Orunmila entered his shrine and consulted the lfa oracle. He was advised to choose the gourd of jatience. Everybody was surprised with his choice but they could not do anything about it He was their master, He thanked wverybody for his/her opinion, He now informed the Vulture of his tholce, The gourd of patience was given to Orunmila and the rest taken back to Olodumare. After some time, the departure of patience to the earth was very inpleasant ta Ajé (money) because they were very close, When she could not take it any longer, she had to confront Clodumare. Why did you relaase Sodrd (patience) when you knew | could not ope? Olodumare asked, do you want to follow him? She instantly 131Tee iran Eile Aye tha: Ober Tamale Ave ‘Olodumare released Ajé (money) to follow her destiny. nice of company was Suurl (patience), They are ratabla, nior wife, she had to cry. After B years of childlessness, what do ul expect her to pick, children of course. Then the wise frends of nmila, They were right beacause some Ifa verses have supported getlvity to be most important but in this content, patience upercedes everything. Some people are supposed to have long We but bacause of their inordinate ambition to make money have nded up in prisons and graves. They were not patient enough to it for their blessing. These people run without anything pursuing ihem. Many deaths have occurred on the highway as a result of ‘excessive speed, Impatience. To be successful In this world, you have to demonstrate a high degree of patience and tolerance. Ogbé yoru has spoken well, 7 Bhe eventually found Sud (patience) st Orunmila’s place Orunmila inherited Ajé (money) too. He became wealthy, Ome (child) also followed, Orunmila had children in addition, Atke (Longetivity) did not want to be Jaft out left alone in heaven. He had, to look for his close associates, Sddrd (patience), Ajé (money) Ome (Child), Glodumare released him too to join others at Orunmila’s above. Orunmila became the owner of Aiko (longetivity). This was hew Crunmila got Sadr) (patience), Ajé (money), Omo (children) and Aiko (longetivity). Everybody gave kudos to Qrunmila for his wisdom, He said people should help him thank fa and Olodurmare. EKO/AGBEYEWO /LESSON/COMMENT We have analysed the importance of sacrifice (Ebo fird) In thle book, This story also supports it. We now see why Vultures eat offerings. But could one say that hunger was the medicine probler of Igun, the Vulture? But he had enough to eat while he was ir heaven. Maybe we should say it was not an ordinary food he ale te get cured, Some Babalawos when interpreiing this Odu may advise their cliant to eat well. Some people may also question why a child & Otda fon Akolé- A kti fl ori wori nilé aye , Ayanms onikaluko o wa Igraotd. Theme- we don't compare one's head with another man’s head on Earth Human destinies are different Odu Ha- ota For Ola funfun abliewi (aye of Olodumare would get sick. Why can't the Vulture be cured by Aalfa fun medye Olodumare but we must not forget that Olodumare is the King who. Tinbe larin lponiu, tin Io soko bur ‘knows the end before the beginning. He knew Orunmila would offe- Cleigun Akon alogbon nikeghdn sacrifice and the only way to accept the sacrifice wag for the Vulture Medcye nikan fc ke okansoso ; to gat sick and cured so that Orunrmila would be rewarded. Oltia funfun Abliewe! lave i Though, Cladumare is the King, who gives unconditional blessings See eure he had to test Orunmila for his wisdom. How many people woulc have chosen Sddni (patience) when money is staring at you to be grabbed? "Whal's better than money", some people ask. Young women these days prefer money to buy jewelries, expensive dresses etc. can you blame Orunmila’s younger wife for preferring money to others. Many women prefer Olorunsogo (ready made wealth from God) to Sddruléré (patience is beneficial) then the 132 Erd po, érd Ofa, enikan kil forf wid! Madey Translation: ‘Otda funfun abllewa laya Cast divination for méeeye Who is very poor and going to the farm of Obord 133Wee: Chon Tine Age 1 Chin Tani Aye Where people are plucking 20 seeds and 30 seeds But méeadye plucked only one seed Otes funfun Abliewn laya Cast divination for Aldsejd (stubbom/greedy) = going to the farm of Oburd ‘aople of the world, nobody should compare any head with meéadye's head ; is the seed on the floor. What comes out of the seed is his. Oldkun wamed him to keep the secret and used his spiritual power to bring him back to shore, He got home and did as was instructed. When he threw the seed on the fleer, what came out was a surprise for him, money, expensive clothes, fabrics, expensive beads, gold, silver, jewelries and a lot of treasures that would make generation and generation yet unborn very rich and wealthy Mééayé has joined the company of the wealthy. The story: Mééayé had been living in abject poverty and wanted his conditicr to improve. He had been hearing of the farm of Obard where peapl visil to enchance their wall baing. This farm is blessed with som seeds where people try to pluck to have means of livelihood. Thes seeds possessed some supematural powers that enrich people an thus people used to rush to this farm and to try their luck. He had planned te try his luck at this farm and he decided to consul the Babalaws, Otue funfun abiféwu laya who advised him to off sacrifice. He did and set for the journey to the farm of Oboré, When he got there he saw many people plucking 20 and some were even plucking 30 seeds. He wandered these people must be lucky. He tried his luck but was able to pluck only one. He felt so bad and disappointed that he lost concentration which caused the only seed he was holding to fall Into the sea. He must retrieve this seed at all cost; he jumped into the sea forgetting he could not swim. He was desparately following the seed until he got drowned and found himself in the sacred palace of Olokun (Sea god) Méaeyé had a friend. His name was Alasej0 which can be translated to mean greedy, stubbom and self-willed. He came to his friend to drink over his wealth. Méééyé gave him money, clothes and everything to turn his life too. The gifts can make a responsible man confortable in life. But Aldseja wanted more, he became inquisitive, he wanted to know the source of his wealth, he used all means to pressurize him in extracting the information about the secret of Méédye's success. Eventually, he succeeded in getting the secret out of Méédya, He visited the same Babalawo meeaye consulted but he did not offer any sacrifice. He too visited the farm of Obard and plucked only ane seed when he had the apportunity to pluck more. He deliberately threw the seed into the seed and jumped into the sea. To cut the long story short, he found himself at the palace of Olékun, Olékun asked him what brought him, His answer was ‘bless me as you had blessed somebody before’. Then Olékun knew that the cat has been Jet out of the bag. The secret has been leaked. He still decided to help him by giving the same instructions. He plucked one of the seed from the beautiful trae shouting kami kam! keri (pluck me), he even said Clékun must be stupid asking to pluck from the ugly tree. He was directed the same way to throw the seed on the floor of his bedroom after closing the door. When he got home, he made sure everybody had gone out. He closed his bedroom and threw the seed on the floor, and then a python appeared and struck him to death, This was the end of Alaseju (The greedy, foolish and Idiet) After he had recovered from unconsciousness, Oldkun asked him what brought him to his domain. He narrated his story to Oldkun, The Sea Deily sypathised with him and decided to help him. He directed him to his backyard where he would see two trees: containing spirltual seeds. One of the trees, though colourful would be shouting kami Kem! kan) (please pluck me), he should not go near It but the tree that is silent has seeds which don't look colourful, pluck one from the silent tree and then come back to me. He did that and returned to Oldkun. Oldkun instructed him that’ when he gets home, he should close his bedroom door and th 13-4)r fim: Chon Tinley Ma: fede fin Aye leaning: Don’t compare head with head, | beg you my people Don't compare head with haed, | beg you my people The trade in which someone succeeded is the same trate another person failed in — ESSON/COMMENT We shall continue ta emphasis the importance of offering sacrifice, Eni be ribo lé'su nigbe (Esv supports those who offer sacrifice), lfa divination is the solution to hardship, poverty and° genera discomfort. Méééyé, after offering the sacrifice, had the disappointment of plucking just only one seed while others were plucking twenty and thirty, but can you see where the one seed he plucked had faken him to. | know Esu was at work, Why did the only, seed fall into the sea? God and Orisa knew whal they were doing: he had to follow his destiny which led him to greatness, ‘You can't say because you se a successful Babalawo, you want lo become one without going through Ha's training. Have you checked to know your own destiny? 9, Atgnd_Rostin (iraté trosun) Akélé- Twa agbere reé yi 16. so¢ di qranko ; Theme- Your adultery has turned you into an animal Odu Ifa-Ireté Irosuin Now lets jook at the stupid friend, Alasejd, the greedy. who wanted to reap where he did not sow. What was given te him as gift was: not enough to keep body and soul together. He could have started with one trade or the other but he chose to be greedy. What an insatiable animal. He went for |fa’s consultation for the fun of it Ate nur rosuin yo ddrudgre without any intention of offering any sacrifice. He wanted to Adifa fun Adeyiglet compare his destiny with that of Mééeyé. What his friend got he yf lil se aya Orunmile believed he must get the same, Ha was lucky initially that he didn't Ti yoo ma se alé Osanyin get drowned before getting to Olokun, Esu alrd egu atu i Despite his arrogance, Olokun still decided to help him but you can Fed te qin bt Ane only take the horse fo the river, you can’t force it to drink, he was Translation: not destined to be rich, His greediness prevented him fram following instruction. He got what he deserved. Painful deathlll | know that you will never sympathize with him. Ale nu rosun yo déradéra (alias of babalawo} Cast divination for Adeyidla Who was the wife of Orunmila But will be having sexual affairs with Qsanyin Those who fail to offer sacrifice to Esd And follow spiritual advice Can't you see thal Ifa’s prediction has come to pass? ‘Generally we should try and follow our own destiny without trying to imitate or copy other people's destiny, A traditional song goes as follows: Ema fort wort mo beyin ara mi Ema fort wart mo beyin ara mi Owe ten! kart sala lent kan fite The Story This is a story that will show that it is tragic for the wives of Babalawos to engage in extra marital affairs. a3? 136(ni: hon Hae Age Adeyigla was one of the wives of Orunmila. She was very beautifull and Qrunmila loved her very much but unfortunately Adéyidla was having Gamal Knowledge of one of the servants of Qrdnriild, Osanyin, He specializes in the pharmaceutical department of Ifa. He is a master of herbs, leaves and roots, He is a practitioner of traditional medicine. With the use of herbs and roots, he can cure any disease, if the situation of Orunmila clent involves the use of herbs, he would be called upon. Because of his proficiency in herbs and roots, he is well respected. He is also an expert in both positive and negative medicine. Though he passed through Orunmila school, he is feared by most people bacause he can deal with you Spiritually if you step on his toes but Oronerila ts still his master and he accords him respect. But Qsanyin could not take his eyes off Adeyigla’s beauty. He proposed to her to be his mistress. After some refusal, Addyidla agreed to-be having extra marital affairs with him. She knew it was Not right; she too could nol resist him. Afterall he was almost powerful and popular like her husband, Oninmila. They started to engage in sexual relationship. One day, Orunmila slept and had a nightmare. The dream was so acary that he had to send for a priest, Atenurosuin yo derudgni to divine for him and household. Through Ifa, it was revealed that one of the wivas of Orunmila was cornmiting adultery and she was advised to-step this illicit affair so that she does not lose her life, “The guilty are always afraid”, Adeyiola was very disturbed with this revelation and she started asking herself questions; “has Ondnmila found out about her affairs with Osdnyin? Is he faking the bad dream to wam?" She was restless and decided to stop this ungodly relationship but it never took long before Qsanyin sent for her. They still missed each other, she informed Qsanyin of Oninmila’s dream, divination and the waming. Qsdnyin assured her that nothing harmful shall come upon her. She should trust him, has she forgotten that he Is a master of herbal medicine. He is an expert in black medicine, juju and charms. He knows what is called gbetugbetu, power to kill human sense and asegbe, power to be 138 Ei: Ofer Tv ‘ae from sins, He would do these two medicines for Adayidla, they fesumed thelr sexual relationship. First, Orunmila’s sense of thinking shall be eliminated with gbétugbatu and aven if he caught Adéyidia physically having affairs, ihe asegbé would take care of thal. He made some incision on Adéyidla’s head (gberé) and she returned home. When she was to pray with Oranmila during Ose Ifa (Ifa’s day for prayer and offering) Orinmiila noticed two small horns {hwa} on Adéyigla’s head, It was exactly where Qsdnyin had made some incision. He pointed this to har, she tan out to look herself in the mirror, it was true she had homs, the prayer session ended and Oranmiila said he would do something about it because of the love he had for her, Ade yidla rushed to Osanyin with this new development, he too was surprised, he had forgotten he was dealing with the master who knows the end before the beginning, he still reassured Adeéyigla that -she would get better, he made some inccission (gher¢) to the twa knees Addyidla again, she returned hore. On the day of Ose Ifa, shé was about to kneel down in front of Ifa when the two knees turned to Apata (like a goat's knees). Orunmila pointed this too to her and shamefully she ran back to Qsanyin who made the third incision on her buttocks assuring her this would be the end of her miseries. The prayer session had also ended when she retumed. On another day of Ose fa, Qrunmiilé prayed. for longetivity, victory and success, He broke the two loaves of kolanut and threw them to datennine whether his prayers and wishes are accepted. Ifa demanded Ejebald (blood sacrifice) from Qrdnnilla, It was. then Orunmila remembered to invite Adeyigla to the prayersession. He did and Adeyidla came, immediately she knelt down, a tail sprang out of her buttocks and suddenly Adéyidla turned into Ewtire, a she- goat, Orunmiild immediately slaughtered t! > ...o-goat and gave the blood to Ifa. This is where we got our t'zine for this story “wa agbderd re ¢ yi (6 soo di erenko’, your adultery has turned you inta animal 139(it: Ohdin Yin Aye EKO/AGBEYEWO/LESSON/COMMENT What benefit can a reasonable person derive from adultery? Yo should say goodbye to your Immoral activites immediately you gat married. Adultery is bad and should be condemned in-all ways) Immediately you are cheating on your husband or wife you are betraying a trust. It Is a delicate affair, apart [rom spiritual problems, What about physical problems? Your mistresses or boyfriend mig be carrier of diseases. Do you want to infect your husband or wife# This story really relates ta women most especially the wives of Babalawos. Since you ara married to If, why would you engage in illicit affairs, have you forgotten Ifa hes eyes, ears, nose and mouth to exposd you. If you are a Apetebl you better stop it. The end cannot be sweet, you should let Adéyidld’s case teach you some lessons: Despite the warning, she sllll went ahead with suicidal tendencies. To you evil doers, masters of juju, charms black medicines, you) think you can do medicine to cover your sins, you are lying, have you forgotten that “Boo fo pd odgun, boo ikked, che d al fe kof, ind rore jg & je we [o" meaning “if you possess too. much medicine, you are insincere, your untruthfuiness will render your medicinal impotent; good charscter triumphs over herbs". You cannot get away with your evils, leave married women alone, Your wickedness cannot save you just like Qsdanyin who wag cursed by Orunmila. To everybody, there is nothing hidden | darkness that will not come to light Be contented with what you have and you always have peaceful night 10. Ogdinda mej Ak6lé - Niteri ebo riru re ati aldgkun oore nigige, iponja re ¢ nbo wa dayd ‘Theme - As a result of your compliance with the | sacrifice and your benevolent behaviour, your trib turn joy Odu Ifa - Oganda mej Oore kil gba Ticet felt ref enc Asoore Igirédd 6! eni padanu oun gbogho fart Adifa fun Againna Tif yoo joloke igtin ikuf baba re Kf lo fageiaina joloka Oore lo fagainna joicka Oore Translation: Benevolence is not futile Wickedness is not forgatten The act of benevolence without showing appreciation in retum is like one has lost many things These were |fa's messages for Aganna Who will be crowned Oldkd after the death of this father What made Aganna te be crowned Oloka Benevolence makes Aganna fo be crowned Oldkd Benevolence The Story There was @ king named Oldké which means King of Oko. He had many wives but yet to have children. People got worried about his childlessness. Who will succeed the king after his demise, His wives loo were anxious. There have been several divinations on {his issue without any sign that any of the wives would conceive, though Ha had told them not to lose hope. Ifa urged the Queens to love ona another and do away with malice, hatred and blackmail, God would answer their prayers one day. For the words of God to manifest, something happened. The most senior Queen approached the king for discussion that would be remembered for 141Iii: Ohin Tak: Ape She said Kabiyési meaning your royal majesty, would you agree to the suggestion to pick one of your slaves and make her your wife? The king was shocked; he asked the senior Queen the purpose for that suggestion, The Queen responded, ‘if you make love to har and she conceives, there would be a cry of a baby in the palace which may bring futher children”. She said “Or omo ni ripe ome wae" meaning “Head of a child brings further blessings of children,” lt would be for their own benefit too if it would bring thelr own children, The King asked, “have you thought about it well? Is that the consensus of the other Queens? Would it not divide the kingdom? Would they live together in harmony? Would there be peace and love". All the answers were yes. The King had nothing to lose but everything to gain if it would give hima successor. He gave the approval. One of the slaves was made a new junior Queen. As if it was a magic, she conceived, other Queens started to conceive one after the other. It was miraculous. The plan had worked, The slave tumed queen had a baby boy named Aganna while others delieved too. The palace is now full of children, Everything was going on as planned. There was peace, they all lived together happily. Then suddenly hatred started. The other Queens ganged up against the last queen (the slave). They started fo condemn her and her son, the first prince. She didn't know how to de anything any longer. It was complaint galore. They told the king they could no longer live with the slave and her bastard, so thay sald. The King was shocked by this new development in the palace. He called them to order but he was overwhelmed by their Intimidation and harassment. He advised them to desist fram this wicked act but they did not listen. They claimed a slave would always be a slave. They were at the king's throat and he finally succumbed to their blackmail, The slave and her son have to leave the palace for the bush. They have to relocate to a small hut in the forest, What a calamity? A Queen and a prince now lived in the forest. Can we call this grace to grass? 142 tiny Chin alee At They accepted the eviction in good faith. The other Queens | had their way. They have succeeded In removing their way. Tht have succaaded in removing their enemy, so they thought, but Gee was not sleeping as we go on with the story. What's supposed to be their means of livelihood? They were givan nothing. The prince Aganna had to settle for farming to survive with his mother. When the pain and hardship became so unbearable he had consult the above set of Babalawos named above. Agannd, the prince cansulted ore xi! gbe.... and others. The Odu as mentioned was Ogtinda mej. They advised him to offer sacrifice and continue jo do the favours at all times, They said his hardship would turn to joy in future. He should not lose hope; he was able to do the sacrifice with the little he earned from farming. From his harvested crops @.g yams, he would roast them and give people going to and from the farms, He would even give them water to drink. He would slart singing to people’s ears that his destiny is from God. People would mock him. What a tragic destiny. ‘You will live in the bush while your juniors live In tha palace. Every year the King celebrates his festival. He would still go to the palace to felicitate, yet he would go back to the farm Some elders asked him if thay could Intervene and beg the King for him to return but he would say “leave my father alone”. Then he would go back. The inevitable happened. The King Ol6ko died, the Queens and their sons were already celebrating to succeed the. King, but ascention to the throne has to be traditional, no King is installed without the consultation of Ifa Oracle. It was not to be by seniority but divine intervention. All the names of the princes were collected to be divined upon. The contestants were aboul 20. One after the other, the Ifa priests checked who the next King would be. | knew the reader of this story would guess right who would be the King. All the 20 names were those in the palace, the legitimate sons of the deceased, so the Queens thought, Ifa picked none of them. Then sn elder remembered Aganna. He asked “Didn't he nave a son before these people, Yes peapla answered, Then lat's check him. 143ini; hud Tne Aye disappointnent of the Queens and thelr sons, Ifa chose anna to be next Oloko. Immediately, message was sent to the forest for Aganna and his mother Queen to be brought back to their deserved place. Aganna and his mother cried the tears of joy. Then Aganna asked the audience including those who mocked him in the forest, "Do | have a good destiny? Was my destiny fram God? They all answered yes, EKO/AGBEYEWO/LESSON/COMMENT Women again! | am sorry to say thal because my mother Is also a woman, | mean trickish woman again, I's very common with human beings that they can go to any extant ta get something. Once they get thelr desire, they sing another song, Why did they have to send the junior Queen and her son away? Vihal have they gained by this devilish act? They did not have the fear of God in them. If God wanted to behave like human beings, he could have taken back the children he gave them through Aganna, which ona is better, to be childless for aver or have sons who will not be made Kings. | think a reasonable person would prefer to have children, who will never be: kings than for them to be Kings be barren for ever. They could still have been grateful of God for the blessings extended to them through slave, Why did they defy the words of Ifa? They were warned by Ma and the King himself. They had to inflict pain on their fellow human beings. People of the world, if your behavior is lika that of the Queens, you better put a stop to It because the end would be unpleasant. The next puzzles are, why did tha King allow women to override him? Didn't he posses the authority to rule over tham, more or lass being a royal father? Well, this is debatable. Yes he could have reprimanded them but the joy of having many children in the palace beclouded his sense of reasoning. Yes he had some blame. How could you treat your first son that way? To relocate to a bush without adequate financial support. This is unpardonable. Who: knows, tha action and the depression that could have followed might have contributed to his sudden death. He might also have guessed what the result would be in the end, 144 If Ohiin Hale Aye a ‘Now ta Agannd, how many people can endure such suffering. Ta have been fed with golden spoon only to end up eating with your bare hands. What a transformation? Many people would have resorted to fight but Agannd was calm. He followed his destiny. He was still doing favours despite discomfort. Aganna was a gentleman to the core. He had the opportunity to reconsider bul he declined, He did not want to offend his father. He respected his decision, how many of us can accept that, | know its very hard to de but he did it and that makes it achievable by anybody. The advice I can offer in this respect is to be more prayerful by doing the necessary things. Firstly, consultation of fa oracie. it worked for him. They said he would overcome and he did, We just need some patience for the words of Ifa and Olddimare to prevall. They would really manifest fo matter how long it takes. Now to the mother of Aganna, her actions are really commendable. She accepted her fate without resorting to witchcraft and negative reactions. Like a wise saying fj@ folgrun ja fowd leran meaning “leave the matter to God to fight for you". He who laughs last laughs best. We should all learn from another great story. Don't forget Orunmila is great historian of Ife “Opitan ife" W. Ogdnda fun dn Akéle- Ase ojd ti enlyan yio 16 layé nbe lodg Olddumare Eda kédad kan ff o rigbérd {ati yi pada fiwa gna Iparun Theme- The authority on the days a person will live on earth is with God; Any human who tries to change the will of God is awalting destruction Odu Ifa- Oganda fun on Oguinda’ fin da Orun funfun yin 145Wek: Cohn Tin Aye - Aalfet fun Oja til se aye Alsda Ew! Nilo # disunkun afalbino Riru e60 avi gbeni Alri kif gbet nilyain Kojpe kojina Kawa bani jariusegun Art segun jaa banj lese Obarisa Translation Ogdnds is immaculate While the sky is also white Cast divination for Oja. the wife of Alddé Ewi Who was downcast In search of a child Offering of sacrifice is favourable Non offering of sacrifice Is not favqurable At long last, we were victorious One is usually blessed with victory at tha Obarisa The Story The woman named Qjd was one of the wives of King Alddé Ewi known as Oba Alddo Ewi. She was downcast In search of children She visited tha two Babalawos named above. They divined for her and the Qdu Ifa was Ogunda ‘fun. They revealed to her that she would be blessed with three male children who are destined to be» Babalawo. She was asked to offer three she-goats as sacrifice. Que to her financial situation, she was able to offer one-she goal, JAtter the sacrifice, the Babalawos made use of remnant of pounced yam (Em6 iyan) to produce fertility madicine for her. She took It and conceived and gave birth to a baby boy as predicted. The baby was named Eiemo nf mayan. The name refers to the ingredient, pounded yam that was used to produce the herbal medicine for her. After some time, she was able to find money for another gost. The sacrifice was performed by the Ifa priests. They used an ingredient | called Ok® to produce another medicine for her, She gave birth to another boy who was named Ajagunna sdkd fit. 146 Efe Ohi Finds Ave Finally she found the money to complete the ceremony by offering the third goat. After the sacrifice, they made use of Emu (palm wine) to produce medicine for her. The third male child came and was named Jamgborunkun abinu emu ilirinkinidn, As prophesized by Ifa, the three of them named as follows: ‘LElémo ni Atayan 2.Ajagonna soke fir S.Jamgbordnkun abind emu firinkinkin They started Ifa training under knowledgeable and competent Babalawos, they faced their studies conscienciously and excelled. ‘They got their freedom and started thair carrer as Babelawos. They were very successful. They had so much money and built their-own house together. They lived together in thelr house, they did everything in common, and they hardly stayed at home because of their numerous spiritual responsibilities. They travelled here and there. They had to bring thelr mother from the palace to stay in their own home. They didn't want the house empty while they performed their duties outside the town. Their father, King Alddé Ewl passed ‘@way and another prince from another Royal family was installed as the new King. The new King, Alado Ewi also engaged their services 88 priests just as they were doing for their father during his lifetime. One day, they were invited from a very far distance. Thay had to travel over the ocean (hin Odi}. They never envisaged that they would spend so many years abroad, They had too much work to do Overseas bul, they always checked themselves up spintually as they always beliave “Bi cn ser kgni dia rf lomu Babalawo aff oro orun” meaning “the fact that today's events differ from tomorrow necessitate the Babalawo to consult Ifa oracle avery five days. Therefore, they invited othar Babalawos to divine for them, every Ifa day (Ose la) which occurs every five days. In their latest divination, they were asked to offer sacrifice to avert some danger ahead and to return home because of some 147Wi: Onin Vfl Aes fant situation at home. They were spiritually instructed to geal as sacnfice, This goat must have some marks on the jad to Indentify it from others, (Gbuke to lami) they did. This goat was killed and the head taken to Esu, the recipient of the offering As advised, they returned home. Their first point of call was the palace of the new King, Alddé Ewi. The King was very happy because he had missed them. They wore diviners for the new King too before their departure, He welcome them and tokd them them they came at the appropriate time because he had been longing for ifa’s consultation. He wanted them to divine for them, They were getting set to consult Ifa for the King when suddenly a woman was rushed into ihe palace by a nostile crowd for the King's approval for her execution because she was a witch. The penalty for witcheraft wa8 death sentence. The three Babalawos immediately recognized this woman as their mother bul they didn't show iL This woman had already been beaten, What was the offence of this woman? She had refused to die. She was the oldest woman In this community while the young were passing on; this woman had been sucking the blood of the youths to elongate her own life, To prove she was a witch, they found the head of a human in her pot of soup and the King should verity by authorizing the pot to be brought to the palace to prove their claims, Since they have something as an exhibit, the King ordered for the pot lo be brought without anybody opening Tt, It was at the glaring of everybody when this pol was brought to the palace. Was that the pot? The King asked them, they replied yes. The King ordered the pot fo be opened and when this was dona, it was a goat's head that was found in the pot. The accusers were shocked. How could it be? The King said "you can now see that you have accused this woman falsely. You must not do this again. The King was about to release everybody including the woman when the three Babalawos intervened. They asked the audience to give them the details because they were shocked too. The goat's head that was found in the pot was the same goat they offered as sacrifice before they 148 Meat Cates Ett. “AE med home, They ware able to identify the goat because O at's head, he accusers admitted they had nothing concrete to prove that man was a witch. They only fell concerned that people younger han her had already died yet she lived. They had tried several” imes to kill this woman spiritually but all efforts failed, They had to” plan something. They went to a cemetery to retrieve a corpse; they cut the head and put it in the woman's pot They were still astonished that the corpse's head turned into a goat. it would still prove their point that the woman must be a witch, Now everybody understood the drama. The threes Babalawos asked the King, what would you have done if this woman had been found guilty of this. crime? The King answered, she would have been stoned to death. The King answered, they would have been rewarded with gifts, The fabalawos continued, Now the reverse Is the case, what would the King do? Suddenly the King realized the wisdom in the statements of the Babalawos. The accusers now to face death penalty and the woman set frae with honours The King ordered the execution of the accusers for their admission of guilt and fabrication of evidence. It was at this point, the three Babalawos identified the woman as their mother. They told the gathering that it was Ifa which instructed them to returm home because of danger ahead. They hal to sacrifice 2 goat and they were surprised to find the goat's head In the pot of their mother. The magical nature of Ifa was proved in this situation The woman was begged and compensated for her troubles She was honoured with the tite “Yayé Oba” Meaning “the mother of the King", The woman got reunited with her children, the three Babalawo who promised not to leave their mother again, If they have fo perform spiritual responsibilities, they would rotate so thal al leas! one person would stay with the mother. The mother, Oja still lived long to witness her grand children before she passed onAER UI Ue Ee The Ohi Yb ays t There was an example from another story of a lady yee on worms for her blind mother and catled it macaroni, The ind a ‘ate it and prayed for her “omo yoo sent fee fun q ineang My child would do the same for you", she couldn't acd oe Amen to the prayer because she wanted the women ie, fall into the category of people behaving this way. You me aoe Remember God exists. You have no authority to take belonging to God. /LESSON/COMMENT Dastiny comes to play in this story, It was not designed by God thi deaths have {9 occur according to seniority, while some peop! have a short time others have Jong time. It depends on yo “Akunieyan" destiny. You can't killa woman for living so lorig exce you are questioning the Almighty God. He has the authority provide or lake away life. We must be patient and pray for long life too because Seabee of retributive justice. The author prays for longetivity, goo and success for every one of us, ASE The people In question were so wicked and they deserved thal punishment, They have to go to the extent of fabricating eviden: afier all previous efforts failed, Those who died before this womag had their own destiny, 12, Os Ogbe (Osé Afibisdidare) Akolé- Ranti lléri ree nigbati ara ba to 6 Ki Idera nda kdlé baa ba 9 kal¢ Theme- Remember your promise wi So that the comfort can last forever Odu lid- OSE AFIBISOLOORE (OSE OGBE) Now we have to analysis the efficacy of bo (sacrifice). We hav said several times that “Eni io bal rubo féesu figbé" meaning “Es! Supports those who offer sacrifice", We can raw see why a goat ha to be offered as sacrifice. Ifa knew what was golng to happen, Thal was the eason reasen the Babalawos were instructed to retur home immediately. It ls very clear that Es exchanged what was | the pot. The words as of Ifa are unlimited. We must have faith \ Sacrifice, It was sacrifice that brought these childran ta earth. hen you are confortable Adatoscrd tale It is also good to listen to instructions: there is a wise saying thal Babatawo Gbuke obedience is better than sacrifice. |t is advisable to follow the two. Adifa fuin Gouke was predicted that the children would become Babalawos, Ti Tii se arema Oba followed their destiny and were successful, Koing ke iia Eyin orf fa ojo nn bitin se What major lasson can we draw from this stery? Those of us wha) still have old people to take care should continue to do thei Translation fesponsibilities. Some children get impatient with their old ones th Adatosond lle they throw them st foster homes being operated by other people. | ate lad : | you cannot take care of your biological father and your rete ho The babalawollfa priest of Gbike (a hunch back} do you expect other people to do your job for you conscienscoush Cast divination for Gbuke Some people even commit silent murder so that their old one cal Wha is the eldest Son of the King join their ancestors in order for them to be free, Before long The divined message came true 11 15TM: Oban Wink: Ayé The Story Gboke, a hunckback, was the eldest child of a King. He was aware that no prince with physical deformity would be installed as a King In Yoruba land and this was a great concem for him. How would he become a King if his father passed away? He was asharned of himself and sometimes queried Gad, why ha was created in such way, Why was he different from his peers? He had been nurtu ring this depression for a long time before ha was advised to seek spiritual solution to his problem. They told him, with Ifa, nothing is impossible. He therefore visited the Babalawo, Adafdsdrd falé who divined for him and this Odu Osé Ogbé was revealed. The Babalawo told him, the alias of this Odu is Ose afibisdidoremaaning Ose, the ingrate. He told him that his deformity is not incurable if he could affar some sacrifice bul the mast important warming Is that he should not betray his benefactor, Ha must not behave like Osé who showed ingratitude to his helper. He must always keep to his promise. The ¢b9 is Important so also the waming. He was told no matter how tong the favour has been rendered to him, he must not forget to show appreciation at all times. The sacrifice was dene by the Babalawo after he had supplied all the Ingredients which included Pigeons, roosters. snails, ducks and goat, After the Invocation and chanting, the offering had to be taken to the forest under a tree called irokd by himself (Gbuke) He did as was directed He put the sacrifice under the tree as he was about to leave, he saw a big snake, Ere (python) whieh wrapped him up with its tail and stretched him; he lost consciousness. Aftar some time, he regained consciousness. He looked and touched his back, the hunch has disappeared. What a Miracle? Ifa 's great. The snake was baside him, The snake in its voice calmed him dewn not to get scared, The snake said | have: removed your hunchback. What is your promise to me? When he got his senses back, he told the snake thal he would be grateful forever. The snake asked, how would you show appreciation? He said he would never kill or eat a snake for the rest of his life and It 152 Ufa: Obie Thal Apt would be @ taboo to observe in his generation and the fi generation, Then the above theme was drawn “remember your promise when you are comfortable so thal the comfort can last you forever”, The snake disappeared into the forest and he left for hore. When people saw him, they were surprised. Even the Babalawos did not expect he miracle on the day of offering of the ritual, They thanked ifa and if thanked Oljdumare. The natives ef the town rejoiced with him. Though his father. the King, was still alive, bul thay know the successor. Nothing would prevent him from occupying the throne when it was time The time came. The King died and Gbuke was made the next King. As was the custom, any new-King must be served with fresh animals killed in the forest as a way of celebration for 3 years, though not compulsory for the King to eat from it He coukd taste or give it out. The first year, they hunted for animals; there was no animals in the forest. They only found snake. They reported to the King because he had instructed them nat to kill the snake in accordance with his oath. He insisted the snake should not be killed. The second year, it was the same situation, Dart kill the snake, The third and final year for this ceremony to be over, no ant found except the snake. Then suddenly, the power abuse nas hai wrecked many leaders took over him and ordered that the snake be killed. He asked, evan if he would not eat the snake, why yout the ceremony of serving the king with fresh animals cour during ve reign? The hunters ratumed to the forest to kill the snake but He shake stopged them requesting them to cary It to the ay ne confirmation, The hunters granted the Tequest and browgl ie snake fo the palace, The snake asked “is It true that you me the killing?". The King answered, yes, with another question. you superior to the King?* The snake questioned again. “Have 1 forgotten your promise?" The King answered that the promise 0 expired. He instructed the hunter to shoot the snake. As the snake 1531: inn Tying Aye |. Ha was instantly dethroned. What a calamity! THE LESSON/COMMENT/ EKO/AGBEYEWC: Yes, with God and Ifa. nothing is impossible. This is one of the’ miracles of Ifa, the significance of ebo. This is ta emphasize here that “Igbonrdn sain an ju ebo rir lo" (Obedience Is better than sacrifice). The sacrifice cured him but did he follow injunctions? Promise is a dabt is a wise saying. This |s the main problem of human beings. They can't keep promise. When they are looking for something they promise heaven and earth but when they get wnat they-are looking for, they farget the promise. Boys would tell lies to woo girls. Politicians willl tell lies te get fo positions and forget the electorate. This is bac_ Husbands would promise their wives only to renege later. Fathers would promise children gifts if they do well in schools but would not honour those promises. | can go on and on. The government functionaries would promise not to abuse their office but end up in Stealing So much money, We forget God axist Now, let's discuss spiritual oath taking, Many practitioners of Orisa worship forget their oath, This should stop. The gods are awake to remind you of your oath, Bo gbor iid to jeku a Bo gherl ile to jeja Bo gbon ile to mumi Bo gbor ile to se baja Ase down ile ta jaja Translation If you walk on garth and eat rat If you walk on earth and eat fish If you waile on @arth and drink Ifyou walk on earth and betray the oath The earth is there to award punishment isd Shot, the King Gbuke, fell trom the throne and the hunckback Ii: Ohana Aye 's do the right thing and have the fear of God in us. To pe Gbike, you have to learn from this. A wise saying goes if asiwéra gbagbe" meaning only the mad people forget favours dered after a fong lime. he King Gbdke was stupid. He had alternative not to eat animals mm the bush, yet he thought his superiority over the snake was questionable but ne forgot how lhe was several years back, He s not wise enough to think that the snake might have been sent y God to test his character. This Odu, Qs¢ Ogbe forbids the iidran of this Gdu from the Ifa's groves during initiation to eat nakes. You don't eat your benefactors. The only time to test human beings js during comfort, Some people behave badly when they get to the Yop. That's why Yor/bas say "7? aye! ba ye won isin hwe ibdjg nl won ih) meaning “when they become wealthy and famous, they misbehave” we shouldn't let this be our goal, When you get to the top, don't forget your old friends sspecially peapie who might have contributed to your achievement. We should always remember who we are and where we come from. We shouldn't promise what we feel we cannot fulfil. We should hesitale to make an oath because it would haunt us for the rest of our lives, We should do the right thing at the times and may God and delties support us. 13. Ogbe Ate Akglé- Nitori igbéraga, afojuidi ati altelé org Ifa mi tygnu yil se dé bao ‘ i Theme- As a result of your arrogance, despicable behaviour and disobedience to the divine message, you are bound to experience these inconveniences ‘Odu lia- Ogbé até Omi gbgn Parikdre gon 155Mite Obiin Tink Aye Eft: Ohiin Tile Aye Parikara kil jet om ote dun rf * Bojung bam a ma le tete for! om! Aallfs fun lye Ti soma Olokunsdniade } Nic ti nwa ke mdrarinan yan n nint Ero po ero ofa, eal ba ghébe riba ke rulbo The parents decided to take her to the Ifa priests mentioned above for consultation. They insisted that her destination would be the home of the Babalawo Gestined for her, She Iefi arrogantly the house of the priests. To prove her father wrong, she decided to mary someone whom she thought met her standard. She married Akuko (The Rooster) she had not spent much time with Akuke when she decided to leave him. She claimed Akuko was fond of eating people's corns without conscent, She couldn't stay with a thief. So, she left him. Translation The straam |s wise The calabash is also wise The calabash will not allow the stream to sink it Every moming it floats on the stream Cast divination for lye Who Is the daughter of Oldkunsértadé (Divinity of the Ocean) When looking for a husband to marry People of the world, you are advised to follow divined's Her seoond marriage was to Odideré (the Parrot}. The marriage didn't last long. She left Odider§ claiming Odideré gossips. He always get involved in matters that did not concem him. She couldn't stand such a man, message She took her time after her separation from Odideré. She decided to ramain divorce, she was still looking for Mr. Perfect and complete man most especially very handsome. The Story Aréri, a spirit of the tree left its abode and went to the market of Ejigbémekon, a market where you can get everything you need. The spitits too were aware of lye's situation. Thay knew what sha wanted, so this ugly spirit of a tree In the forast went to the market to borrow handsome face, eyes, ears, nose and a beautiful bady of a human with ne blemish, stains, pimples, spots ete from the market of Ejigbamekin, Everything how complete, the ugliest spirit of a trae is now very handsome. He wailed for lyé to come to the market and approach her. Ohl Whata beautiful creature “People like this exist, yet his father wanted her to marry an old ugly Babalawo". He proposed fo her and she accepted her proposal immediately, He would want to marry her but he would like her to follow him to his family for introduction. lye was stupid not to inform her parents first before she followed a vampire who then took her to his den, the forest. “Where is your home?" She asked. The ugly spirit said we are already home. It still didn't occur to her until the ugly spirit retumed the parts of the body of a human simultaneously. Then she saw the ugliest thing she had ever seen in her life to be her 187 The deity of the Ocean, Oldkunseniadé had a daughter named lye, During her third day divination when she was bom, Es¢ ritaye, was’ performed and it was revealed that her husband would be a Babalawo who would take care of her, ly was a beautiful girl from birth. Her beauly made her to be so proud and arrogant. Her parent had informed her of her destiny but she told her parents net to be primitive and conservative. Never would she marry a Babalawo, she said. When it was npe for her to settle down with a man, she- refused. She was looking for a perfect husband, someone who would be so handsome. All the suitors who were not even Babalawos were rejected by her. She would also find one fault or the other in all men. Her father was worried about her, She would Spend so many hours looking at herself in the mirror. No man was good for her. Her father would ask her, what do you want te do now? Marry 2 Babalawo you said no. she sald she was still looking for Mr Perfect. A hands ome man with no blemish. 156nae Chin Tins Aye [ ind. She ran for her dear life. | doubt if the best sprinter in the re would have done better than her. Goincidentally, she ran to the house of the Babalawo, she was to marry. The spirit pursued her, but on getting to the house of the Ifa priest, he turned back, The Babalawo had just put some offering thal would drive away evil forces infront of his house. lyé was saved as a result of this sacrifice. The Babalawo was still not ready io attend to lye, He was attending to his wives’ requesi. Some needed Money to go to the market; some needed money for clothes and other things. lyé was watching. She saw how good the wives were looking. They looked so neat and well fed. She thought, so Babalawo's wives oan be so comfortable while she was running for dear life. “If this man had not put his offering at this time, would she have escaped?” The man she was supposed to many rescued her She must run no more. She has reached her destination. Then the Babalawo after finishing with his wives now faced her. What has brought you to my place? She said she has come hame. ‘Which home?" Querried the Babalewo. “Our hame of course? | have realized my mistakes. | have to be one of your wives as predicted many years back". She pleaded for forgiveness, The Babalawo asked “have you informed your father?” It was here she narrated her experience to the Babalawo. Then the Babalawo made the above statement that "as a result of your arrogance, despicable behavior, and disobedience to the divined message, youn are bound to experience these inconveniences. Olokun had been looking for his daughter when he was informed of her whereabout Olékun was happy that her daughter was now with her destiny, There would be traditional ceremony to mark the marriage. COMMENTILESSON) EKO/AGBEYEWO oy fa, BI kd se lowered, bob pe tif ase lojo alé. The word Hf ta, if it Nt manifest in the morning will come true in the night is the | Want to describe the situation of the “so called beautiful girl in 158 Efe CH jie: Aa tbe world". Her beauty made her arrogant ard insulted so many people. She disobeyed her parents which was ungodly. Ifa and ‘other scriptures talk of honouring your parents so that your days can be long. We mentioned this earlier in this book from the Odu Ifa wor meji. Those who obey their parents and show respect to alders shall live a peaceful life, The case was not with lyé. Yorutbas say ‘obinrin 86 wa nu, 6 Jo uno nilé oka gbe meaning “A lady loses a Character and she is complaining ef having na husband, who would marry a bad character lady?" One could say that lyé was very lucky. She could have lost her life. She had her stars to thank. Anyway she was cestined not to die but to taste some difficulties, Sha learnt her lesson in a big way. What is wrong in marrying a Babalawo? There are so many reasons why Ifa would instruct girls to marry Ifa priests, There could be problems with women that only competent Babalawos can salve, it might be to prevent barrenmess, sudden death, astral problems, wicheraft and enhance general well being. This is very common among educated girs. Who feel Babalawos are inferior but some of them ara getting wiser now. Even, if for any feason, the girl or lady cannot marry the Babalawo, there are many options that can be considered. It may be true that the Babalawo may be too old old for the lady. Ifa would give other alternatives that would be acceptable to both parties. The ladies concerned should show respect to Babalawos and not end up like lyé, Babalawos are responsible human beings. To extremely beautiful ladies, there is no perfect man. Your beauly is a gift from God and we should always remain grateful to God. You should be humble at all times and never regard any other person Inferior, We know all men are attracted to beautiful ladies. You have to be cautious. Many men will come with their evil intentions. Yes you could be selective but you should not insist on beauty and handsomeness alone. 155le Chain Bn Ap Some men are really goodlooking but they lack wisdom and) intelligence. Their behaviours are tike animals, Would you like to g married to an handsome goodlooking man whe would beat you up for just no cause as a result of drunkenness? Beauty is not everything. Yes, everybody wants attractive things but other important qualities must not suffer, It is the same situation with handsome men looking for beautiful women. Yorulbas say “Ma jewd" meaning “character equals to. beauty". Lets look for character. Beauty is a gift but we should not throw character away, Parents have @ role to play in the character building of their children, though some children are ungovernable. Until they learn in a hard way, they will naver giva up. The example was the father of ‘lye, Olokunseniade. He tried his best, may be his best was not good enough. We must monitor our children from birth and teach them before they become adult. 14. ‘wart Obara Akole - Fiin ire nlanla tie ge fan mi yit E yin kd jé gyg oko mo... Eye ile leg 6 ma je Theme - For the big favour you done for me, you are no longer birds of the forest...You will now be known as birds of the house (Pigeons) Odu Ifa: Iwan Obara Ajakist! to tokun born Emi niki akewe orld se Aalif fuin iwanse Ti nirenu gb lo réé pokiuin so niter! owed Ke log kd |ind, kawa bani bdld ni peregede 160 Fife Onin Tinie Ape nslation: The consumer of good food still contemplates suicide What do you expect of (he carrier of gabbage? Cast divination for wanse Who was going to the forest to commit suicide because of money Before long we would be blessed with a bot of wealth The Story The man, Wwahsé was a rich man. God blessed him with a fot of Money. He built several houses and was honoured with several titles. He had several servants working for him, He had several wives and children. They have invited him for donation to several projects in many places. He was a great philanthropist. Then suddenly, things changed. He was losing money gradually until he sold all his properties. What could have been responsible for his prasent position, nobody knew, Here was a man who had put -smile into many people's facas. Ha was a benefactor of many “people, He had enriched @ lot of people, They adored fim during the old days. jow, peole started to desert him. People left his organization, when e could ne longer pay their salaries, His most trusted friends he had helped deserted him, He was alone, Evan some of his wives left him when he could no longer feed them. He became depressed. eople no longer reckoned with him, he became Mr. Nobody, What would he do. Then he remembered God. He visited many jpiritualists but his situation did not improve. ®@ was ashamed to go to public places. Somebody who had weral horses and clothes would be seen in rags. He had visited Reveral lf priests who had assured him that the glorious days uld return but had to patient. He had offered many rituals without ly positive result, The message had always been the same, be tient. 1611k ivi Ufinke Age re to bg kot te jes ‘lost faith in all spiritual matlers and decided to end his life. Me biinu! pokun so rare lat use was a fife without no money, friends and family? éd himself, He considered various options to end. his life, Put knife into hig throat? Take poison? Get drowned? Visit forest wh dangerous animals like lions, tigers, and feopards lived? Use root to hang on a tree? Yes, he decided to choose the last option, h ona tree, Translation: Stop the foolish anger to commit suicide Stop the foolish anger to commit suicide Sc that you don't ferfeit the goodness awaiting you Stop the foolish anger ta commit suicde Then, suddenly same positive thought occurred to him. Why not tr to visit If priests for the last time just to listen to what they woul What a nice and reassurin i i 9 song but he was determin: say but his mind was made up. He visited the two Babalewo: res ina tried the hanging the second time and the singing returned in a loud voice but he was still adamant when some birds flew at him anel started beating him with their feathers, This pul some seare into him and decided to run for his dear life. As he was nunning, the birds pursued him and this created move fear for him Suddenly he fell inte a pit and fost consciousness, Afler he regained his consciousness, he looked at his surroundings. He was in a pit full of treasures, money ancient beads ate, it was a pit of fortune. There was no bank at that time. People had dug the pil to hide their fortunes there. They hava passed away without anybody knowing the hidden fortuna. He made sure there was nobody around and! then removed everything to his home. He became rich again and temembered the birds. He brought them home to tive with him and changed their abode. He said “for the big favour you have done for Mé, yOu are no longer birds of the forest, you will now be known as the birds of the house”, This was how PIGEONS came about to live with humans, EKO/AGBEYEWO/LESSON/COMMENT Why is it that we remember God onf we f i y when we have problems? This was the situation with Iwansé. He believed he could no longer laste bitterness after getting to his position. One of my teachers of ut roe told me he got scared when he made his first million 8nd he decided to consult Ifa oracle se that his we multiply and be consolidated. ee Ajakeisu td tokun boruin Emi ni kf akewe orf 0.88 . Meaning The consumer of good food still contemplates suickde What do you expect of the carrier of gabbage? They consulted if4, the Odu, ‘lwori Obara appeared. The counseled him that he should stop the silly thing going on In hi mind. He was shocked, How did they know? They told him “th downfall of a man is not the end of his life’, He should da ebo ant remain prayerful. He would shine again, God still has wonder things for him, that his situation was a tes! of time, that his hat times would not remain permanent. He decided to offer the sacrifi but still thought to commit suicide. He had to take the offering fo a spiritual tree called Iroko. He happy the Babalawo mentioned a tree. He would end his life on t tree, He took a rope along without the knowledge of the Babali He put the sacrifice down under the tree and looked left and right see if there was anytody around. There was nobody around, put the rope around his neck and was about ta hang on the t when he suddenly heard some song: Me bind pokun $0 ra reo itd biinu pokuin so rare 163In Obin bis Aye | have always remembered his philosophy, It is easier to go down than to remain on top. When you are on top, many people see you Including your adversaries who would like to bring you down. Yorlbas says “Eniyda oi feni ford, @ for! en’, Meaning “People don't want you to be successful but your destiny". Now when you become successful, you should be more prayerful and consult Ifa from time | to time like it is said “BY dnl serf ke fola rir lo nmu Babalawo alfa oragrun’ meaning “The unpredictability of daily events necessitates ifa priests to divine every five days”. ]wansé had the money to be consulting the Oracle everyday to guarantee his continous success but he failed to take this stap. Therefore he witnessed another side of life. Nobody could blame him for his depression. He Jost faith in everything. He could have died if not for his last minute decision to Seek spiritual help. Peaple in the same situation with Iwansé should learn from this story. “The downfall of a man is not the end of his life". What makes @ man Is his. ability to get up after falling down, We must avoid depression. Depression (s a terrible mental disturbance. We must not let our sorrow lead to suicide attempt. You gain nothing if you die but you can still gain a lot if you live. lwans¢ lived and gained back his lost fortune. Ifa has come to light again. We must believe in it. Ebo is indispensable, |t rascued Iwanse from death. For those who deserted Iwansé when the bad time anived, they were put to shame when the good times returned, The wives whe left him could not return because. of their action. Those wha remained with him enjoyed the returned fortune, We must always show good character and stand by our friends who need help. A friend in need Is a friend indeed. 45. Ogtinda Iworl “Akdla - Eda ta so pé Osa kan ko leti ti fi ngboro Ko ldjd ti fi friran; Ka lenu ti fi nsoro; Yio rija Odsa Akuiniabo - Any one who says a deity has no ears to hear No oyes to see 164 ff Hic Take Aga And no mouth to talk Would witness the wrath of the deity ‘Odu Ifa - Oganda ‘Worl Oguinda nl jap Iward ni ko oat Ofa kan sose ni fibe mind apo ti rim! joro ml joro Adil fuin ériigio Er Wen nio oj@ Ejighomekaun Adila fun Afibefunde Tinto off Ejigbomekun Adite fun lrakd gogo dbg dna Ercipo érd Oia eni ba gbe'bo ibe ko ru’bo Translation: Oguinda has no sheath ‘Wwoti has no arrow Thera is one arrow inside the sheath which is dangling precariously Cast divination for a group of people They were visiting the ancient market of Ejigbémekun Cast divination for Ajibefunde Also visiting the ancient market of Ejighomekin Cast divination for Iroko tree by the road side People of the world, you should endeavour to offer sacrifice When you are spiritually advised to da so The story Agroup of people with the intention of visiting the ancient market of Ejighomekun for their trade, decided to consult the three Ifa Priest named below; Ogunda rio tape “lwari ni ke lef Ofa kan soso ni Abe rind: ape Gi rim jor ni joro 165Ik: Cavin ints Aye ! lation; Ogunda has no sheath ‘jwori has no arrow There is one arrow inside the sheath which is danglin precariously The three Babalawo divined that they would be successful in thel business and thal they should offer sacrifica which included pigeons each, two roosters each, etc. They did, The ‘Irokd tree also visited the three Babalawo for fame and success. The Indké tree was also advised to offer 16 pigeons, 18 chameleons etc. as sacrifice. He complied. The two sacrifice of the: group of people and |rokd tree were accepted and therefore succeeded In their mission, The group of peaple were making good money from their trade. ‘Irdkd tree too was being blessed by the group of people who would come to request for favour from ‘Indka tree and vowed to reward ‘Irdké with various materials such as pigeons, roosters, hens, goats, rams, sheep, food items etc which they cid. The group of people will request from ‘Irak6 tree that if they made good money, they would reward him with some of the: listed items. On their retum from the market, they would fulfill thelr promises. ‘Irdkd tree became famous while the group of people made profits from their trade, Pe There was a woman called Ajibafunda who always mocked the group of people going to the Irdkd tree, How could an ordinary tree: do them favors? They must be stupid. Sha too consulted the three Babalawo listed above for her trade in the ancient market. She was: also advised to offer sacrifice which she did, But sne was warmed to respect with other peoples’ failh and under no circumstances: should she promise what she cannot fulfill. The sacrifice also helped her too in her trade, She engaged in selling beads. The business was doing well for her. Then one day, she decided to test the ordinary tree. She had her beads on a tray not worth more than 10,000 cowrles (money spents in those days), She requested and vowed to Iréké tree that if sha get 200,000 cowries from the beads, she would offer her daughter, 166 expected target. She got scared and took another route home When she got home with so much money, her husband quastionad her. She tried to offer flimsy excuses but her husband insisted he knew her beads was not worth more than 10,000. cowries, how ‘come 250,000 cowres, committing adultery? Ajibefundé gave non-detailed information about the Iroké tree but the husband did not understand until the night when a tall man knocked on their door, The husband opened tha door and saw a huge, tall man at thelr door. He called his wite fo come and meet her concubine. started to cry as a result of his accusation. Then she saw the tall _men too who introduced himself as the Irako who had come far his wife, The husband said he had nol given out his daughter in marriage to anybody. The irdké responded with a song; Translation: EO Cita jnlp Aye fairy complexioned lady, APONBEPORE In marriage to he thought it was an impossible task, How can the beads worth bout 10,000 cowries be sold for 200,000 cowries? People could ot be so crazy to do thal, She went to the market. Than, the posalbility happened. While she would expect 100 cowries for a ead, peopla would pay her 10,000 cowrles. She thought, was this al or a dream’? It went on like that until everything was bought for 50,000 cowries. This showed 50,000 cownes more than the way from the Iréka tree, The husband thought; is this woman Ajibefundé responded by houting that she never engaged in extra marital affairs. She Onikaluku jaje ewulrd, ewlrd ewer Onikaluku jeje agutsin, dgutan agutdn Ajibefunde jdjg ama re, gmo re Apdinblepo Ajibefunde o, fain jain froko jain jain While some people vowed to offer goats fora favour And some peaple vowed to offer shasp for a favour 167iis Cibaes Fjinil Agpd Afipéfundé vowed to give her daughter Aponbepore for & favour Afibéfundé, inckd has come to take his wife away. Both husband and wife started to cry, and their daughter, a beautiful lady, whom marriage suitors had come for her hand in matri joined her parents to cry. Ajibéfundé said she was only joking wit the tree she called ordinary. She did not mean it, She didn't kno that there was a spirit living inside the tree. She pleaded fot forgiveness, the husband and the daughter requested for clemency but the Irdké responded by the following words, the above theme; Gada to so pe Gosa kan ko Jett ti ti ngboro Ko fojul tf fF pirfran Ad lenu uf risded s ‘Yio nia Cosa Aluniabo Translation: Any one who says a deity has no ears to hear No eyes to see And no mouth ta talk Would witness the wrath of the deity The damage was already done. The irdk6 trae took Apénbéporé away. EKQ/AGBEYEWO/LESSON/COMMENT This story will teach people who regard our delties superstitious some lessons. Though our divinities are not made in human form but they have eyes to watch, ears io listen, nose to smell and mouth to talk. Take Ife for instance, the sacred nuts are put in a bow! and lf you feel you can do anything to It, you are cormmitting suicide, So also the other divinities. ‘You might be seeing stones bul Sdngd exist, you might be seeing metals. and iron but Ogdn exist, you Might be seeing stone but Esd exists, you might be seeing water, Stones, brass, immaculate combs etc but Osun exists, you might be P 168 Ie: (On ins Aye: jeeing small cowries, white chalk, shear-bulter etc but Obatala ists, you might be seeing trees but Irdkd Oldwére exists, is was where Ajibéfundé goofed. She thought everybody was iipid visiting the trea. How can an ordinary tree render them IInancial services? She fall, If she didn’t beliave in gods why did he offer the sacnfice? Was It to test Ifa too? She failed to heed Warnings, She got what she deserved. But for her daughter, Apénbéporé, it was very unfortunate. She did't commit the crime she was being punished for. ‘Iréké could have taken Ajlbdfundé sway Instead of her daughter. Some people would feel thal il was i) oath she took which must be fulfilled. Weill, there ara some erses in lfdé which penalized the children for the sins of their parents. What about the innacent father of Apdnbéporé? The authority to give hands in marriage rests with fathers. But in this case, his wife appropriately gave the consent on his behalf, Would the husband punish the wife for this error? Your guess is as good as mine. 16, Idin arin (Idin Owonrin) Ak6lé - Otito ati alloju kakérd re Id 59 G di Olowe Theme - Your truthfulness and ungreediness transformed you toa weathy man Odu Ifa -Idin adrin (din Qwénrin) Idin weririn wonrin Awe Ont Lo diff tin Ori On sawe tt! Or gbade loin wenrin weinein Awo Oran Lo dife fin Orun Onin save tit grin gba djighd figke baba mokun Igin wenein wainein Avo tal Lo aifg fun lat lof sawo tif lol gba mosdajdasg oba tf rtannd yanranyanran Igin wainrin wecinein Avvo ilé Orunmila 169fis Ohm Tin Aye Lo difa fin Orunmila, baba yio gba isu éwurd ni hed Olokun Ere'po, era Ola, tan! nips Onl abdstku jor oko Eyin 6 dpe Ort abord ku jor! eke Jbi Gluwa mil gbe wa Akdrdrd maa ra debd, akardra Translation: ‘din wonrin wonrin, Priest of Ori (head) Cast divination for Ori ‘Oni performed spiritual duties and was rewarded with @ crown ‘Idin wénrin wénrin, Priest of Orin (neck) Cast divination far Oran ‘Qrtn performed spiritual duties and was rewarded wil several beads: 3 ‘din veénrinwanrin, Priest of Idi (buttack) Gast divination for Idi ‘Idi performed spiritual duties and was rewarded wi expensive robes of the king ‘di wonrinwdnorin, the Priest of the house of Orinmila Cast divination for Ordnmila, who will be rewarded with yam: at the palace of Clokun People of the world, who said the husband's destiny was full of poverty (Don't you know that the husband's destiny was full of wealth Wherever my good destiny is I would craw there majestically. The Story Ordnmila asked three Babalawos, his juniors to accompany him t the palace of King Oldkun, the deity of the Ooaan. He had been invited by Olékun for his annual festival, But before they left, the: consulted another Babalawo called ‘Idin wonrin wonrin who ha performed sacrifice for the four of them. Ifa had predicted the would retum with several gifts and fortune but they should b truthful in their divination and be contented. The Babalawos on th 174 ‘entourage of Oronmila were called Ori (Head), Oran(Neck), an Wii Oboe Tinie Aye (Buttock), They arrived at the palace of Olékun. Ordnmila casted lia for Olokun and the Odu, ‘din’ Qwqniin appeared. As customary, the Babalawos present have to interpreta: their own version of the Odu, It was Of thal first came forward lo chant the Odu, He said, for the successful tenure of the Royal Majesty, the King must offer one of his crowns as sacrifice. He knew thera would be many crowns in the palace and he was interested in one of them. ‘The second Babalawo came forward. Orin (Neck) also chanted and said the King must offer some of his beads as sacrifice. He was also interested in some of them. The third Babalawo, Idi (buttocks) also delivered his own message. The Oba must offer some of his shinning robes and garment as sacrifice, He was also interested in them, Now, It was the tum of the master, Qrunmila to deliver the divine massage of Olédumare, fd to the King. Qranmila said the king had , six tubers of yams in one of his rooms, These yams should be offered as sacrifice for longevity, good health, victory and success ofthe king. King Olékun was shocked. How did he know? He must be the only truthful Babalawo. Others had already eyed what they wanted, They knew they ware available. What could six yams do to aman, He was speaking the truth, the divine message of God. He must be a genius. He must be adequately compensated without telling him directly. The three other Babalawo too ware shocked. This man must be a. fool. What would he want with six tubers of yams despite many! treasures staring at them |n the palace. They hope this man would not take their own materials away. King Oldkun thanked them and informed them to be prepared for the sacrifice, He left them and entered one of the rooms containing six yams, Ha ordered his servants to open up the yams and put V1Tie Chan Hine aye Several treasures including gold, diamonds, jewelries and money: hidden in the six yams and sealed them. He presented all thal request, crown, beads and clothes including six yams as sacrifice, ig sacrifice was done accordingly. Oldkun thanked them and they When they got to Oninmila’s house, Qronmila wives weleomed them. They saw in their hands several gifts and the women were happy that their husband had finally made it, When they got inside the house, everybody sat and watched, The wives were watching too. Orunmila called Ori (Head). He said, Ori, You interpreted the Odu and got Adé (crown). Here is your crown. He gave it to Ori. He called Oran (Neck). ‘You interpreted the Odu and goi Ejigbarailékababamokin (Beads), Here they are. He gave them to him. He called ‘Idi (Buttocks), You chanted and got imésaaja aso oba ti ntanna yanranyanran” (expensive) clothes and fabrics of the King shinning). Hare are they, He gave them to him, The wives were shocked. All the expensive things gone. Orunmnila said, for me | divined and got six yams. Please take them my wives, | want you to cook some for me. They all busted into a cry, insulted Ordnmilia, and called him names like Tifunicrain meaning hungry man, They exposed thair displeasure by spiritual song called lyere din wenn wondn awe orf lodiie fin Ort Or sawo tif ont gba Idin wecinrin wontin awo orun lodifet fun orun Ortin sawe tif grin gba ajlgbaraileke baba mokun o sebcictc AOA Idin wonrin wenrin awo Id! lodifa fun lah lof sawo tit! lof gba mosdaja aso Oba ff ntanria yanran yanran hen Idin weinrin wdnein awe ile’ Orunmita fo dir itn Oninmnita a AT Oko awon sawo iif o gba isu dywuira ni setet Ofokun Ero ipo ero ofa eyin o mope abosiku lon oko wa /4ee a2 Vth: Chin inde Aye ansiation ‘\din wonrinwdnrin priest of Ori cast divination for Or VBS: ‘Of performed spiritual duties | and was rewarded with a crown oY GS ‘Tdin wonrinwonrin priest ot Onn cast ‘divination for Orin yes Onin parformed spiritual duties ‘and was s rewarded with expensive beads yes ‘din wonrinwénrin priest of fai cast divination for Id ‘di performed spiritual duties and was rewarded with expensive clothes of the King ......, yes ‘din wonrinwénrin priest of the house ‘of Granmila cast divination of Ordnmila ieee: oyes Their husband divined and got si ‘six yams at the palace of ‘Olékun People of the world, don't you know our husband's destiny is full of poverty... The three Babalawos, Ori, Orin and Idi left immediately on hearing this devastating song. The wives decided to pack their luggage to jeave Oronmila but thay were lucky they have not completely left when Oninmita decided to cook one of the yams himself. He got a knife and cut one of the yams. What comes out of the yam was mystery, uncountable treasures. He took the second open tt, unquantifiable wealth. When they saw this, they all rushed back. They dicin't allow him to open the third one himself, Women? Ordnmila looked at them with disdain, They were immediately on their knees begging, Oranmila pardoned them and the house became the house of treasure. Ordnmila became very wealthy. After this period, Ori was faced with financial difficulties and he had fo sell the crown to who could afford it. Qrdnrmila bought It fram him, Ordnmilla became the owner of the crowd. Orvin was also in financial mess. What would he do to survive? He ramembered his Ejigbardilékebaba mokun, the expensive beads. He had to sell them to save himself and his family from agony and 473Wi Cin lal Aye é » Who could buy these materials? He remembers 4 “og He came begging, Oninniila bought the expensive bead: am hie, ‘Idi, the owner of "mésdajd aso oba ff ritanvia yanran yanran’, t expensive gown and fabrics of the King, became hungry and had sell hose malarials to Onannila. Oranmila became the proud owner of Ade, (crown), Ejigbarail@kebabamékun (the expensive beads) and mosdaje aso oba ti ntania yanran yanran (the king's fabrics), The King Olékun invited everybody to his palace the following year. Ordnmila’s wives accompanied him. They had a surprige for Oninmila, Immediately Oldkun welcomed everybody including the three Babalawos to the palace, the wives chorused simultaneously with lyere song ldin weinrinwennin awo Orl lodifet fun Ort... hen Oni sawn tit Or gbade seis hen idin woneinwdinrin awe orn loalfa fun Orun aes hen Orun sawe fff erin gba djlgbardiiake baba mokun o idin weneinweinrin awe idl lodifa fun lef » hen Jol sawo tit lol gba mosdajd aso Oba if rita yyanran yanran idin wonrinwonrin awa ile Orunmila loaia fin aa if Oko awon sawo o gba isu ewurd ni kaa ‘Olakun a“ Erope Ero ofa eyin ¢ mdpe on abaro he Jor Oke i Translation Idin wonrinweénrin priest of Ori cast divination for Ori oYES ‘Off performed spiritual duties and w was = rewarded with a crown YES ‘din wénrinwdnrin priest of ron cast divination roc ait o mi YS: i74 ‘Wa Chai [Fink Aye Onin performed spiritual duties and was rewarded witht expensive beads A a.) Idin wonfinwenrin priest of Idi ‘cast ‘divination foridl “yes ‘\di performed spiritual duties and was ‘rewarded with expensive clothes ofthe King ..,... Yes ‘Idin wénrinwenrin priest of the house of Oranerila cast divination for Ordnmila + YSS Their husband divined and got sik yams at the palace of Olékun People of the world, don't you know our husband's destiny is full of wealth eae eS All eyes gazed al Qranmilla in his majestic position. King Olékun too was very pleased and unsurprised when he declared Crite ati ailejd kakdrd re 16 so 6 di oldwé, Your truthiliness and ungrediness transformed you intoa wealthy man, He thanked Orinmila again for his divination because he felt the efficacy of the ebo. He rewarded Ondnmilla again with assorted gifts, EKQ/AGBEYEWOILESSON/ICOMMENT This is a great lesson for all practicing Babalawos and devotees of \fé. We must follow the principles and Integrity of Oranmilla. Truth, honestly, sincerity, contentment etc should be our goals. We have to interpret the divine message of Olédmaré correctly. Our objective should be to make the clients hapay, We shouldn't Jet material gain influence our decision making in respect of bo. We must not fabricate our own ingredients for sacrifice. It must be determined by Ifa itself, For example you can't ask the client to offer his only automobile as sactifice or his house just because his house attracts you, We must be considerate, ‘You mustn't suggest sacrifice that would allow the clients to doubt your integrity. We should use ‘our wisdom in dealing with the clients. Fingers are not equal, While some can afford some sacrifice, some cannot. \fa is flexible, therefore we should use our brain. 1s1h, Cho eae Ay ‘Sonsider the situation of the three Babalawes, They have been Wamed to speak the truth and desist from greed. They didn't heed (he waming. Why somebody demanded for a King's crown or his beads and garments, Though in some |fa’s stanza, it might be fequired to demand for ciothes, night wears bul not in this ease. It- was only Ordnmila who interpreted correctly and got the reward, He was not greedy and untruthful, How many Oluwos (masters) would behave like Orinmila, Even the junior Babalawos thought Qrinmila would deprive them of their eamings. Yes, some Oluwos would take the larger portion. Same would even take all. Affer all, they were only subordinates. They got the job thernselves. te If Oronmila had used their behavior at the caremeny to deprive them of the stolen gifts, there was nothing thay could do. He had snough grounds to punish them for their excesses. In most casas, the declaration of abo is usually lefl with the Oluwes. Oluwo can allow the juniors to name their eb9, This is to control some youthful exuberance or inexperience. At times the junior Babalawos would call on their masters to choose for them. The masters know the Clents capacity. The junior babalawos should be hat be in a hurry to suggest eb when their masters are present bul if the divination is being controlled by them they are at liberty to use their Initiatives. The junior Babalawos could have waited for Orinmila to name the sacrifice and they could all have benefitted, Ordnrmila's silence during the interpretation of the divined message of God should also be regarded as commendable. He did not want to disgrace the three Babalawos in the presence of a novice (Ogbéri) or uninitiated. In this circumstance, Oldkun was the novice. We can't wash our dirty linen in public. If Oluwo (masters) needed {9 rebuke their juniors, it should be done privately. Je have so many success{ul and wealthy Babalawos. If you ask their source of fortune, they with tell you that their truthfulness 176 Wi: Chin Wine Aye has helped tham a jot The main secret is patience and Apart from offering sacrifice ourselves we should not forget or Awtire (process of using herbs and other things fo medicine to enhance our well being). Now, to the women, what have we leamt from this story? Why would you call your husband bad names because he was doing professional duties? The wives of Orannila were so insultive and unrealistic. Did their lite depend on what Gronmila would bring from the King's palace? They even had to disgrace Ordnmilia in the presence of his juniors. They were so mean to call their husband's head the destiny full of poverty. They refused to cook the yam. But they were very lucky. Ifa still loved them otherwise they would have been allowed to leave and other women replaced them. Ya maje Ki eni eleni ko gbasa wa se o. ase. lia, don’ lat me be replaced when sharing goodness. The wives of Babalawo, Apetebt should be very careful, Money should not be the deciding factor for love and affection, If you are married to Babalawo, you are marriad to Ha; you shouldn't call your husband names by abusing him. A Babalawo is highly respected In public. Therefore, all Apétetr should try to behave like Osunlayg who loved and adered her husband. Orinmila’s wives tied to make amendment by now proclaiming that the destiny of their husband is full of wealth, May all Apétéebis all over the world continue to enjoy the blessings of IFA. Ase. ayChapter Six NOT TOO DIFFICULT TRANSLATED LONG VERSES TO IFA i. EULOGBE Orunmild te deni, If mold dent Eni fodifel fin Ninigla oma nile Ofufign Ondamila io deijf, tal mo lo dit Adifd fun Oyedesl omo dke ase Oruamnilg i deta , Ifa mo ld deta Adifa fun Qlant ntawonigre ti somo won nile iclts Oninmnila to derin, let mo id denn Erin al won sirin forcia ott Erin ni agbara nirin kedo iona Adifa fin Erinmdje omo Elswe lsddgbea Orunmild fo darun, if mold darun Adifa fun Owe abl marin-un jeré arin Orunmila lo dete, Hat mo id defa fet ile Net oko ni teraikecr Adifa fun Ablfa tl a lanu site fun ifs kif ote de Onunmild Io deja, iff me te deje No ktje oye, No kije Ivawo Jie ofo ni ko sunwen Aaitd tin Lajinni oma Ogunid asote Ome aiekoleig bem tart Oruinmitla Io dejo, Met mo jet dejn As¢ ta jon! ldara, @wal to joni laawe Epo ¢pé jo pdst ¢iirl, apa abun jahun dpe Adifa fun Abljo tii somo wen idee Igbajo Qrunmile to descin, Nf mo id désedin 178 eke Chin Hinks Aye Oldwd ¢ mi lod! asan abe aso, awd gho swil Bi abet rikt Oloja takelsain Won 2 sf mai lewe! kesikes! Akésan lodifa fun bale osa Orunmila io déwa, lid mo lo daw Wiwa ldewe Babalawo kote wet robo fun nf Adifa fuin Olupo cwaws ome Agbor esin wagon Orunmila lod) ohana, if mo id te Fle ni dadirul ji Grunmila Io di éiita, Net mo Io ie lg Ida dint ditorein Orunnilia lo di étaia, tf mo ic ie Ele leis dind owa dg Oruinmila lo all érinlet, Ifel mo to le Ele leading Gni Alakendstl Orunmila to di ggiddigun, Ma mo to le Ele laa gird deddgun, la mo ia le Big jaa oiru owa aga ogirighedu, dmdia ede Ome Oniguru agun fowd olabajelete Orunmild lodi érinafnkigun, tft me ie ke Jef nl gbepdngbepan ti md pgn gbe ldi.nt orijd ayd ti mu dyo re je Idi nt Oruinmlla til be apetebl reg sereinut Odiid) aniyan nll fi win mi tnt Awayd won lu ardkun Awayd won lit ardsa Abs ckun abd Gad ka mad ba dwoyo jeu jeja Kawaseghd olajd iténl tent Ka sd mida kama bad dami salejd rere lara Aaifa fun Lamoju ti ge lyat Efiogbe Ti rifi ami aj sdgberd om@ night yid bi O bi gtetgte O Bi gro-re ro G bf otgtt fae jena Ob! gigtd Ida je Imumu CO bf otorl ntort tae fort Obl kale bad fi ontort ter! tani igre Ob! éhan 179Ine Cobian’ Yn) Aye Ob eho O bi tere ribijo Gb! gbada bi ayd Gb! kode ibi lid dsubu yoke Csubu yeke 0 fo wal te die aba Awen lodift fuln ami Ti nlo re ba dsa pinwa Jwa om o bukun Ekuln igi¢ fea bomi Iwet oml ¢ buku Translation ‘Orunmila says itis one, | also chorus that it is one Eni was the one that cast Ifa for Niniela , the offspring in the home of Olofén bs Ordnmilla says itis two, | chorus that it is two Cast Ifa for Oyédai, the child of the mountaf itasé Onunmilia syas it is three, | chorus that it is three Cast Ifa for Olam ritawontore , the offspring in the household of kota Orunmila says itis four, | chorus that it is four itis with laughter that they makes the fire for brewing liquor itis with laughter that the flood meets with the stream These were ifa's messages for Erinmdjé, offsring of Eléwe ladégha Ordnmila says it is five, | chorus that it ie five This was the Ifa cast for Owd, hand, the one that gave birth to five and also profited from the five Orunmila says it is six, | chorus that itis six fa cast for Abifa , the ona that would open his mouth for Ifa So thal free gifts could come in Orinmila says it is seven, | chorus that itis seven | will offer the seventh day ritual of chieftaincy | will offer the seventh day ritual of marriage ceremony The seventh day ritual of grief Is undesirable This was the Ifa cast for Lajinni, the offspring of Ogunlé asdte, the one that uses herbs to behead an enemy ‘Hninnila says that itis eight, | chorus that itis aight 180 If: Cita eu Ay Itis.the cloth that befits one that should be worn The outer covering of groundnut resembles the coffin while the arm of tortoise resembles ahun ope This was the Ifa cast for Abjjg , the offspring in the land af igbajo Ordnmila says it is nina, | chorus that itis nine The clothes ara meant to be worn until they fade get old and disused When we are greet Olgja at dkésan They would be blessed with abundant clothes Akésan was the awo who cast Ifa for the chiefiain of psa Orunniila says itis ten, | chorus that itis tan Babalawo are always patronized in order to make an ebo offering for one This was the fa cast Oltjpe Gwawd, the one that rides ona horse to a war Oronmila says it is elaven, | chorus that itis eleven Ifa | say that itis more than anough Ejio's load is always packed overloaded ‘Orunmilé says it Is twelve, | chorus that itis twelve, lid | say that itis more than enough Ailgran's load is always packed overloaded ‘Ordnmila says it is thirteen, | chorus that it Is thirteen, Ifa | say that itis more than enough Owa og4's load is always packed overloaded ‘Oranmilla says that it is fourteen, | chorus that it is fourteen Ifa! say that itis more than enough Ooni Alakanésu’s load is always packed overloaded Qninmila says that it is fifteen, | chorus that itis fifteen, ifa | ‘say that it is more than enough Eédogan’s load is always overloaded, Wfa | say that itis more than enough Owé og ogirigbédu's load Is always packed overloaded, Amdta édé, the offspring of Oniguru agun fowd olabajateté Oninmila says that it is sixteen, | chorus that itis sixteen, lfé, I say that it has gathered itis from the base that a carver starts to carve a tray 181Tea Oey fia Ay Itis from the base that a winner in ayo game begins to win ayo game Itis from the bottom that Oninmrila plays with his apétebi Awwhole human being is what | was rewarded with Awoyd travels across the sea and acrogs the lagoon The return from the high seas and the lagoon For us to wine and dine with Awayd With spick and span, let us clean the calabash of olojo Let us beware in throwing out water so that we don't throw water on a good visitor This was the lf@ cast for Lamoju,tha mother of Ejiogba The one that was lamenting for inability to bear a child When she was ta bear a child She gave birth to ototetd And also gave birth to orérorg She gave birth to ofdt6 laa japa and dtetd lad je imumu She gave birth to otari ntorl faa fori She gave birth to kale baa fi ontori tari tani lére She gave birth to éhén’ She gave birth to éhe She gave birth to tere nbijo She gave birth to gbada fbi ayo She gave birth to kode ibi ja dsubu yeke Osubu yoke 6 fp wo te die aba These were the awo who cast Ifa for omi, water The one that was going to share destiny with Osa, lagoon The destiny of omi is never reduced ‘Omi is always found full to the brim The destiny of water Is never reduced EJ| OGBE Ifa Idaii ard ses¢ risa gesin, mo fa di eré sds¢, risa gesin Agbigho nl wonrdn nf risawe oldpad oj Agbe maa gbohiin mi rkun Aluike maa gbdhun mi rsa Ith yann yanrin maa gbohun mi rdrun alakceyi 182 (fl: haa "ianle Ave Iba nl réguin awo ils Agbomiregun Adifd fin Agbomirégun Gigi arlbojo Nijo ti nfomi oju sdgbere aje Orunmila nla ¢ rewo rere kdse fal fun ni mo Won ni awo rere ibe O ni dwon wo ni Won no! dwen ond térdia awo rere nl won nse Oninmilé al ki won loree ke sf won wa Gna tarite dé o se fa fin Orunmila Igba yi oduin maa yt kodun Aje wa kunle girl sirt sin’ ifa lod/ ere sese risa gesin, mo lo di ere sese risd gesin Agbigb¢ ni wdnrén ni nsawo oldpdd die Agha maa gbohun mi rkun Aluke maa gbokun mi résa Iti yanrin yanrin maa gbdhun mi rdrun alekeli Iba ol régun awo ile Agbonmiregun Adify fun Agbonmiréguin Olgjet oribojo Nig ti nfomi oju sdgberd aya ‘Orunmila nia 0 rawo rere kase fa fun mime Won nl awo rere riba Oni awon wo nb Won nl dwen Gn tarsita awo rere ni won nse Orunmila ni ki wonlo ree ke sf won wal Ona tardtd de 0 se fa fin Orunmila Jgba yf oduin maa yf Kodun Aya wea ketrlet belt felt kati Ifa lod! eré sés¢ rise gesin, mo lo di eré sése isd gesin Agbigbd ni wonran ni ngawo olgpad oj Agbe mda gbdhun mi rdkun Alukd maa gbohun mi risa It yanein yanvin maa gbodhun mi rdrun aldkeji Iba nl regun awo te Agbonmirégun Adifd fun Agbonmirdgun Olga ortbojo Nijo ti nfomi oj sdgberé emg ‘Oninmild nia o rawe a rere kose fa fun nf mo Won ni awo rere nite Oni awon wo alHa: faba Tflale Aye Wen nl dwon Baluwe pdésé awo rere ni won nse Orunmilé nl ki won ree ke sf won wel Balliwé pesé de o se fa fun Qrunmila lobe yf oduin mada yi koduir Omg wa kunis wendd wend wende fa lad are seése risa gasin mo Io di ere sese risa gesin Agbighd ni wonrdn ni ngawe olgpdd dj Agbe méa gbohun mi rdkun Alukeé maa gbohun mi rosa lif yarrin yanrin maa gbohun mi rorun aldkeji Iba nf réguin awe ile Agbomirégun Adifa fin Agbamirdguin olgja arlbaje Nijo d nfomi oj! sdgberé aso Orunmilé ni ad rawo rere kdse fa_fuln ni mg Won ni awa rere nibe Ont awon wo .al Won nl awon off ganga awo rere ni wen rise Orunmild nl ki won lo ree ke sf won wal Of geinga dé o se fa fun Onunmila Igba yf odun maa yl kedurr Aso wa Kune eibf lit ribi Ifa Idd ere sese risa gesin. mo lod erd sés¢ risa gesin Agbighs ni wenran nt nsawo olopde dje Agbe maa gbohun mi rdkun Alukd maa gbohun mi rds It yanrin yanrin maa gbohun mi rgrun afakelt Iba ni Peguin awe ile Agbonmirdgur: Adifa fun Agbanmirégun Olja orf baja Nijo 4 nfom/ ofa scigheré asin Oninmild ni ad raéwo rere ko sefal ni mo Won nf awo rere ribe nf awon wo ni Won nl dwon E@ken gang awo rere nl won nse Orunmiia nf ki won io ree ke sf won wal Eékein gangan de o se fa fun Oriinmita lgbd yf gdun mea yi koduin Basin wa kuinle betakun batékun batakun ‘Mf idl ard seisd risa gesin, mo Jd di ers ses¢ rsd gesin 184 Hae Cin Tin Aye Agbigbo ni wonrdn ni nsawo oigpaa die Agbe mda gbdhun mi rékun Aluka maa ghghun mi rsa 1 yanein yantin maa gbohun mi rerun aleikejl Ibe ni reagan awo ile Agbonmirégun Adif@ fun Agbonmirggun Oigja arlbojo Nijo tinsunkun koun do ma ku bordbo Qruinmild nl 2 o raw rere kose fa tun ai mo Won ni. awo rere ribe Ont dwon wo ni Won nl dwon cke géngd awo rere ni won rise Grunmia of ki won lo ree Ke sf won wel Oke gangs de o se fa fun Orunmile Igbd yl oduin maa yi kedun Ewil wa kun df gber absent gberu Tit la d maa yinytn lawo Tit! la oo mda yinyin lawo Gna tarsi Titi Ia ol maa yinyin favo Baluwe pese Tit tao maa yinyin tawo Off gainga Tit la o mae yinyin lwo Eekan gangs Titi la 6 maa yinyin lawo Oke geinga Tit la o:maia yinyin lawo Translation \fa says that mounting a horse should be done with ease | responded in affirmation Agbigbo (hoopoe) in IwOnran was the awo af oldpad oje Agbe (blue touraco} take my voles to the high seas. Aluke (maroon tourace) take my voice to the lagoon ‘I yanrin yaniin, take my supplication to the heaven ‘Iba ni regan, the resident awo of Agbomiragun He cast Ifa for Agbortiréguin Oldja ofibojo When he was lamenting his Inability to succeed financially 185is Coin inl Ay Orinmiilé inquired if there was no more good awo to prepare Ifa work for ane They responded that awo was available He asked who the awo was They replied that ona tarata was really a good awa Oninmiila the sent for him Ona tarata came and did Ifa werk for Ordneila By the following year There was abundant financial success Ifa says that mounting a horse should be done with ease | responded in affirmation Agbigbo (hoopoe) In lwonran was the awo of opad dje Agbe (blue touraco) take my voice to the high seas Aloké (maroon touraco} take my voice to the lagoon “if yanfin yanrin, take my supplication to the heaven ‘Iba nil régoin, the resident awo of Agbormiregan He cast ff4 for Agbomiréatin Oldja efibojo When lamenting his inability to have good spouse Ordnnilla inquired if there was no more good awe la prepare Ifa work for one They responded that awo was available He asked who the awo was They replied that ona tarata was really a good awo Ordnmila the sent for him Ona tarata came and did Ifa work for Oninmila By the following year He had plenty wives at home ifa says that mounting a horse should be done with ease | responded in affirmation Agbigbo (hoopoe) in Iwonran was the awo of gldpad oje Agbe (blue touraco) take my voice to the high seas Aldké (maroon touraco) take my voice to the lagoon “It yanrin yanrin, take my supplication to the heaven ‘Iba ni régan, the resident awo of Agbormiragan He cast Ifa for Agborirégein Olgja ofibajo When he was lamenting his inabillty to have children Qranmila inquired if there was no more good awa to prepare Ifa work for ona 186 ‘Iti yanrin yanrin, take my supplication to the heaven ‘Iba ri régdn, the resident awo of Agborriiragain TA: Otvin Tinks Aye They responded that awo was available He asked who the awo was. They replied that Baliwé pasa was really a good awo Oninmila the sent for him Balaweé pés¢ came and did Ifa work for Oranmila By the following year There were plenty children at home. lfé says that mounting @ horse should be done with ease | responded in affirmation Agbigbo (hoopoe) in lwdnran was the awa of oldpad ojé Agbe (blue touraco) take my voice to the high seas Alaké (maroon touraco) take my voice to the lagoon ‘Iti yanrin yanfin, take my supplication to the heaven ‘Iba ni régan, the resident awo of Agbomirégan He cast Ifa for Agbomiréguin Qigja oribojo When lamenting his inability to have befitting clothes Oninnila inquired if there was no more good awo to prepare lfa work for one They responded that awo was available He asked who the awo was They replied that Of gang4 was really.a good awo Orinmila the sent for him Off ganga came and did Ifa work for Oranniila By the following year There was abundant clothes at home la says that mounting a horse should be done with ease | responded in affirmation Agbigbo (hoopoe) in Iwanran was the awo of oldpad ojé Agbe (blue tourace) take my voice to the high seas Alakdé (maroon touraco) take my voice to the lagoon He cast Ifa for Agboriiregan Oloja aribojo When lamenting his inability to have horse to ride on Orodnnila inquired if there was no more good awo to prepare Ifa work for one They responded that awo was available He asked who the awo wasTic Oey Yinl Aye They replied that Eékan ganga was really a good awo Qrunnvila the sent for him Eékan ganga came and did Ifa work for Qrdnamiila By the following year He had a lot of horses lfa says that mounting a horse should be done with ease | rasponded in affirmation Agbigbo (hoopoe) in Iwonran was the awo of oldpaa doje Aagbe (blue touraco) take my voice to the high seas Alake (maroon touraco) take my voice to the lagoon ‘It yanrin yanfin, take my supplication to the heaven ‘Iba ni régiin, the resident awo of Agbomiiragain He cast iff for Agbomirégun Oldja oribojo When he was full of anxiety for the attainment of long life Qrinnilla inquired if there was no more good awo to prepare Ifa work for one They responded thal awo was available He asked who the awa was They replied that Oke ganga was really a good awo ‘Ordnmila the sent for him Oké ganga came and did Ife work for Oninmila After so many yaars, his head was full of grey hairs -| will forever praise you as & good awa | will forever praise you as a good awo Ona tarata, the good awo I will forever praise you as a good awe Balawé pese, the good awa | will forever praise you as a good awa ‘Ofi ganga, tha good awa | will forever praise you as a good awa Eékan ganga, the good awa | will forever praise you as a good awo Oké ganga, the good awo I will forever praise you as a good awa 188 Efi: Chita Yin Ay 3. EJ OGBE OC kore rigbé ob! nif so orf glgja niko Adifa fun orl awa afin Nijo ti ritgrun bo wale Won ni kord egberin ake owd On awo afin ru egbenin oke owo Odeld aye ‘0 ndaso agberin gke owe bora O niwewu egbéan oke owd sorun G legherin éntyan iddg Gini gjgjuma nl asekubd egberin dk awa lowe ‘Of awe afin Losefd sango kis! ekun O rigbe awo baba ré soju kd riran Oni sdke cko ré-d bale Onl awo afin Lows sefd fun sanga kisi ekuin Gri gbe awe baba rd sojd ko rifran O risdkd oko rd od balg On awe afin Lowel sefe fuln seingd Als! ekein Or ghe awo baba ré sof ¢ rirran OG risked oko ré ribelé Ogbanran loldhuin orc Aluka folohuin baba Agbe ni nisqlohun moferege mofejege Adif fun sodsat Ajo ti ntgrun bo wee O wa to Olodumare ip Olodumaré ko egherin éniyan fun Pe ko maa ko won bd sode Isai aye Oka won dele Aye Oran igba lebi igba nd@ d de me Gran igba lajd won o be Igba loyuin won d lee bi igba yagen wen o tl @ roma bl rarer Nf ba nig loju Gna o pade Sango Kis! ekunTek Cohn ni Ait Ti ngbawo baba re soju tf rirtran Ti nokg te ke re si ribale O nl saingo kis! ekuin, ta nf ba 9 se tie to fida batyif Sango kis! akin ni orf awo afin ni Saingd kisi ektin ni ket mda to off awo afin ip Sosa wa dé ddo off awo afin Onl orf awo afin gba mio On awo afin nig € fi rf Sods¢ nl ighad tf Gun nti cde drun bo wa sode Isai aye Oun te Olodumare lo Olodumare ko egberin enlyein fuln dun Gun ba ko won dele aye Oun ba ran Ighe lebi ighe na o det mo Gun ran igbd Igjd igbd nat d bg Igba Idyun ninu won d leebi Joba yegen won o fi @ romo bi relretre Gun ba nlo dun pade Sdngd kis! ekun long Thrigbawo babe re adie t ririfan TI rgke to ko re si bale Lohun ba nf ta Id ba 9 se tf e tofi rf baylt Lo ba ni hwo orf dwo afin nt C nl koun 6 wa be 9 ko be dun nda se toun On awo afin we se fd itin Scosed Igbé énlyart to rdin lébi won daride® lgbé fo Isyuin won ribime Igba to ti yagein won kurd lagen won rirdme bf Ni Sedsa bani td un io wade bavi Lo be fils ponti O fand seka G fagbada diran GO yf agha st morun atkuy Won towd bogidan Lo wa se je Imu Ni Okginkanienirinwe inunnrelg nl won baje wen ye tan Niwein ba bere af jlie dgbet Sango latin lagbs Oya Idun leigbal Gdsa nifa idun tagba 190 If: Ghin Tgnlj Aye Ogun Icuin laghe Esu iduin legba Osun Idun lsgba Oninmild joun fighe i Onl dwo dfn yojul siwon nlbi won gbe rfid O gbe sango, o juu si kdso O debe, djoba, won rigbadd de tort Sdcisa ibi arf dami s! yit dara, Sodge G ghe ova, d juu sile Onirt O debe, ¢ joba won rigbade ae lor Sdciga Ibi on dami sf yif dara, Sddsa O gba Odsa ria, o juu st ranje CO debe, ojoba, won ngbade oe lor Sodsa ib! orl dami sf yi dara, sddss O gbe Esu o jul sf ketu Ode bg, djaba won righddd de Idrt Sodee ibi arf dami st yil dara, sodsa O gbe Qsun ¢ ju sf Ijunmu O ad be, d joba won rigbade de fort Sodisa ibi orf dami sf yil dara, sods © gbe Orunmila, 6 juu soke Iget! Ode be, djoba won righaide de ior Sddisa ib/ orf dari sf yll dara, sddsa Ifa jeki nldwei Infwet wi ngbarerd kf nal Igha lawe Oleghgrere Awgyoy font kire gbogbo madaw¢ yoyo tomf be Bakdra ba wond apo apokiki ajé susu Ifa jeki won o ghdsl témi kaif aye Baa ba ti fart tan ni irun Imil tun boc Hd jeki ire ghogbo kd be. mi pti pitt Akose Igba ewe agbo Ewe awdyoy9 pupO Irun of afatan Akara elépo méfindiniégun Avo jo gbogbo re po Ao te ni Ejiogbeek: Olin nls Aye Ao pe ofo resi (Ifa yi) Ao ma jo pelu Eko tutu tabi omi lasan ‘Translation Avery big kolanut ts it that knocks the market leader on the head This was Ifa 's message for Ort awo afin When coming from heaven to earth He was advised to offer ebo with 800 bags of money He compiled ‘Ori awe afin rd egbérin oke awa When he got to the earth He was covered with clothes worth.200 bags of money And was wearing clothes worth 800 bags of money He was biessed with 600 people (at his beck and call) And was having excess of 600 bags of money Of awo afin was the one who made Ifa work for SAngé kisi akin Who was using his father’s consulting plate to divine but could not foresee anything He was throwing stone but the stone could not touch the ground , Of awo afin then mace Ifa work for Sdngd Kist ekuin He later used his father's consulting plate to divine and was able to foresee He was throwing stone and the-stone was able to touch the ground Ogbanran loléhan ora {alias} Ajoko loihan bara (alias) Agbe ni nsoldhin mdéferége méfejége (alias) These were the awo who cast Ifa for Sdosa When coming from heaven to earth He went to approach Oledomarée Oloddmaré gave him 800 human beings To bring to the earth When he brought them to the earth He sent 200 people on errand but failed to come back 192 An: Ob iain Aye He sent 200 people on a journey but could not return 200 became pregnant but could not deliver 200 became barren but could not bear the fruit of the wo at all When going on the way, he met with Sangé Misi ekur Who was using his father's consulting plate fo divine and waa able to foresee He was throwing stone and the stone was able to touch the ground He then asked Sangé kisi ektn who was it that helped you to become successful Sang kigi ekdn replied that it was Ori awe afin Sangé kisi ekdn advised him to approact) Ori awo afin Sddsa went fo consult Ori awo afin He asked Ori awo afin to help him ‘Ori awo afin asked whal was It? Sodsa sald when he was coming from heaven to earth, he approached Olodumare ‘Oloddmaré gave him 800 human beings To bring to the earth When he brought them to the earth He sent 200 paople on errand but failed to come back He sent 200 people on a journey but could not return 200 became pregnant but could not deliver 200 became barren but could not bear the fruit of the womb at all When going on the way, he met with Sangd isi ¢kun ‘Who was using his father's consulting plate to divine and was able to foresee = He was throwing stone and the stone was able to touch the ground He then asked him who was it that helped him to be successful He was told by him that It was you, Ori awe afin He advised him to approach you so that you can also help him Ori awo afin then made Ifa work for $6¢sa 199Hts Chun Yj: Aye Thereafter the 200 humans that were sent on errand cam back The 200 peaple that were sent on a journey retumed The 200 women that became pregnant delivered The 200 that were barren also became fruitful and started t bear the fruit of the womb $0054 then wondered how successful he now became He then prepared enough drinks And enough food far all And more than enough meat fo eat They were polling agba drums in the heaven of immoartatility They beat ogidan drums He made a big feast And all the 401 Irunmolé ate to the fullest Thereafter they started a brawl for supremacy Sang said he was supreme Oya said she was supreme Odsa fild claimed he was supreme ‘Ogun alsa claimed he was supreme. Est claimed he was supreme ‘Osun claimed she was supreme ‘Oninmila also claimed he was supreme ‘Ori awo afin saw them while they were fighting He carried Sangs and threw him into the land of Koso When Sango got there, he was made a king and was crowned S00sa, the place where | am being placed by Of is good, Soosa He carried Oya and placed her in the home of Ira When she got there, she was made @ queen and was crowned Sddsa, the place where | am being placed by Ori is good, Soda He carried Odsa nid and placed him in Iranjé When he gol there, he was installed’a king and was crowned Soosa, the place where | am being placed by Or is good, Soosa He carried Esa and placed him In Ketu 194 Tek: Chon flake Aye Hen he got thera, he was installed a king and crawned: 50094, the placa where | am being placed by OF Is gi $00sa “ He carried Osun and placed her in’Ijanma a When she got there, she was made a queen and crowned $60ga, the place where | em being placed by Ori is good, $6088 He carried Oranmillé and placed him in the mount of igati On getting there, he was made a king and crowned Sddsa, the place where | am being placed by Ori is good, Sodga Ifa, let me be successful financially And let me be prosperous The leaves of Olagbdréré ara two hundred Awdyoyo has declared that all ira in life be coming in multiples towards me if akara, fried bean cakes get into the palm oil, it will beckon aje (money) Ifa, let me be welll known throughout the world The more we shave our head the more il is covered with the new hair Ifa, let me be covered with all ire in life lfa preparation: 200 leaves of ogho Plenty awoyoyo leaves Your shaved hair {complete} 16 palm oill-friad bean cake Bum everything together Spead on opon Ifa and print Ej Ogbe Chant the odu Use a little bit with cold com meal (eko) or water[fd Ofiin Wake Aye Omg araye ffl se ra won kif sent Adifa fin Gnasenain U yie joba lode Gye rere Ike duidu nif kosuin dude Adifa fuin itu ria oko ewure IkU pupa m/ kosuin pupa Adifa fun Agbd mom¢d oke Agutdn Alrohun kun nij kunié pa deddda Adifa fun Elédiro kok T1 yio soko dgbebg yanran yanrdq yanran Rorarg bl ey rérarg bi €yt = Adifa fun Bajatgre ti nsome kunrin Neegun Rorara bf eyt rerare bi yt Adifa fin Ord ti nsoma ituindn Nordin Rororg bf sip rorord bi eyt Adifa fin Kojulpdn ajagemo lohun Idhun Awon meteta ni won parapd won p'alabuke Wein mokun ree d'alabara Won p'alabaro won makun reé d'aldbuke Aya omo ojo rise ipckan ipokan Aya amo ojo nisé ipdkan ipdkan Oba ¢ ba sigun Nubinnn riba bat won fo Nba mulrrune ma rnut Nbd tatata ma ta Nba sel ba kan jimba jimba Qobdgbd iyawo ko sarewa sakin Sabed lore tdguin Iota Eni td sojo ko ma mohuin sakin Eni tio sakin ket ma mohun sojo Pauisd mejl fsawe rojugund Akerigbe mejl nsawo rode Arc Ise lobe kinf tf ade ode arc Aba won nj loloye ilove Oninmild ni kf i rise Idde ard te @ finid ioloye idloye 196 Thy Chana Tine Ape Won lawon ngbe lyawo kan ofun nt be nl Oninmia ni pelé o onlyeiwo dgbele Se ki nba @ lo? ital fond tape Gal ise Igba kejl a ba won idde ara Won ajo ioloye Iotoye Oruinmild ni le rise lode any te e ff nfo loloye Idloye Won iawon nibime kan, otun nl be ni Orunmild ni epe ig o ard cde awure Oma ablg kako bi eye Hak ond tapat Gdiis¢ Ighaiketa ewewe a tin bawon Idde ard Ti win jd iolaye lofoye Orunmilg ni ki ié nse lode aro te @ tf njo ldioye Idloye Worn Ja won njoyé kan gtun nf be ni Onuinmila ni didye nee det Won ni dicye nad ree Gol yie ghdgbagbd old yeyv¢ tuys GO nf yio gbogbagho ol yeye tuye Onl yio gbdgboghe bi pba tu aso Oba nda Id abdgbagbe Io fomo Owd ran arid sonin Omo Owu jejeje ake bi Ika tt Ikotl jejeje & ku bi Okini abere Okini aberd jejeje d padre Pausa meff rsawe re Ojugune Akemgbé mail saw re ale odd Adift fan Qrdnmila Ifa risawo lo orl dpata drdgbd risata Abd baba anigbd kan jakujdku nibe Ort pe awe isu ko sotuin un Gripe wo awurd scsi O ffi éwo koke lefa Onl kawa je Mole mild je O nidetin tf mo fi lemt | die Mo of won Hin? ki oma seun lode CG wal mu ows oyin o fi nitgimi ignu itdrd itd O ifowd cide tetmni ete iter itediri; Odin Tyinde Aye 1a: Ohde Bint: Ays mg dele won ni mo jeun lodde 7 iki jaja tan ese iki righon irr inte le mid jeun lodde ik fey tan iku di yee yee Won wa fawon & na mf Jku jeran tan iki di rain an rer an Mo Ignite be Ietin & nd mt Arun ridefel él riba Revd @ subul lu rere Okan soso nihanju goon Reré & subu lu rere mate Awan dgore sts! Egun éwein & subu légun dita Lodifé jokein fayunre Egun ata @ subu iggun ewon mote Won fo di Oldyeere tawa nigbayl o Ohun rere ¢ sub tu ra won Oye ni ku o mda ye joni wa Be be je asia ja mole Ameku tid fir Won of dwon taict ket mi baweinyt Gy nik o maa ye lori wa Mo ni dwon drake ridéghaa Ameja td 0 fin Awon djd peruke tentkut Gye ni kul o maa ye lori wa Awon djo peruka taniku mote Ameran td o fin Awon gj periku teruku mol danifidanin Oye ni kul o maa ye lori wa Awan nd dewojo won pe lye ikef nighe loi Bjighomekun Kini yok yebur nu fort awa fi gbg nile han bi égan lidyer Ej Gye O mdtin o ff seesin let ni yoo yada nid for! awo O meré sokunfe Bit Oye O fg tote akekee pa kaise iid maid! dain dairt dain Ikul té off igbe Translation: Igba igbiramul alg The longevity head is eternal iki té orf irked a gun regejege The boat is capsized suddenly lrdke agun regejegd igbiramu ale That is the work of the humans Arurt viata at rid The humans who are showing wickedness to one another Gikan gogo ni hanjul opgn These were Ifa's messages for Ondsdkun Awan sore ésist Who would become the king in the land af Oyd rare Lodiifa jgkain Fayunre Black Death is it that rubs his boay with black camwood Lojd tain nf tke ile be Wa dba téde nbp waa ba « This was ifa's message for Hal cud! nlf kosiin dufah! Kgini ma find hain fdblnrin The seme message was revealed to itt rile, metured he-goat, Obincin Iddéle, obinrin leke who waé the husband of ewur¢, she goat Won to Olgicrighddu oblarin ikut te Red Death is it that rubs red camwood Won ni kin ike rife This was the Ifa cast for Agho mgmq, matured ram, who was Won ni tke a mae feku the husband oAgiitdn, sheep ; Won ni liu a maa jeja * Alrofun kun nii kunlé pa ddeddd (alias of awe) Won ni Iku @ mada jeye Cast Na for Elediro dkdko, matured rooster Won ni tke a mea feran : The one who was the husband of agbebo, matured her Iku joke tain ower ikul rfwet ie intet Rororg bf ey rdrdeg bi éyt (alias of awo) 198 195Wha: Ohi ns Aye He cast Ifa for Bajatere lf nsemo kunrin hiesgun Rororo bl ey! rargrg bi ef (alias of awo) He cast Ifa for Ord, the young man in the land of ligran Rororo bf ey! rdrard bi ey! (alias of awa) He cast Ifa for Kojdpdn ajagem@ lehun Idhun The three of them conspired and killed the hunchback They used his rope to fie the cripple They also killed the cripple and use his rope to tie the! hunchback Aya (mind), the child of ojo wes flustering And wes becoming unsteady If the king had summoned 4 war against the land of women, | would have followed the soldiers of war ! would have captured and taken as many captives as passibla The beautiful bride cannot be pretty and be brave as well Sabde lord tegun lots The coward must not prove to be brave The brave must not pretend to be lazy The two Pansa (potsherd) as fire stand on the fire The bottied gourds ara always taken to Aro's social function The very first time that we gof fo Aro’s social function We met people dancing with legs in rythymie ecstacy ‘Oninmila asked them the reason far their dancing with legs in rythymic ecstacy They responded that thay were celebrating a new marriage Qninmild greeted the new bide and asked whether to follow her Nailt igna tapa The second time, we met them at Aro’s social function We met peaple dancing with legs in rythymic ecstacy Qrunmif@ asked thern the reason for their dancing with legs in nthymic ecstacy They responded that they were celebrating the birth of a new born baby Orunmilg greeted them, the inhabitants of awure The offspring of those who give birth like the birds Hak lona tdpa 200 (i: Cot pai A The third time, we met them af Aro’s social function We met people dancing with legs in ythymic ecstacy 7 Orinmilé asked them the reason for their dancing with Joga in hymic ecstac} Te uber that they were celebrating a new chieftalney title : Grunmilé greeted them and asked for the now chief They showed him the new chief He prayed that the chief will live fang He will be blessed with longevity like a king of dso The king lived Jang by using a ball of metal to make a longevity charm ‘ ' The bail of metal rusted and became small ike an ear swab The ear swab rusted and became small like a needle The needle rusted and disappeared Ikatt jefeie o kul Bi Okin! absret Okini abere jejeje 0 pure Portshed, Pansa maj! (torisawe re Ojugun) The two bottled gourds practice thelr awo al the bottom of the ver These were ifa's messages for Orin Ifa was going on spiritual mission to the top of aragbe dsala rock He mat one old feeble man there He was preparing a yam porridge on the right He was preparing a yam porridge on the left He was placing the eacoyam porridge on if And invited us to eat I declined the invitation He queried why | refused to eat [responded tha! | was wamed not to eat outside He now used his hand of honey to smear my mouth He used his sweet hand to touch my lips When | got home, | was reprimanded for eating outside I said that [didn't eat outside They said they would beat me Hold them that whoever that ventures fo beat me Thal rere tree will fall over one another 201Mi: Chile ink Aye The chain spikes will fail over the pepper spikes The pepper spikes will fail aver chain spikes All good things will fall over one another Trouble will also be escalated They asked whe taught me this exprassion | responded that they were Grako ridaghad, They were djd perukut torukur 3 They were ojo peruku tenike male They were did perulu tertiku’ male denindanin They were the ones who killed the mother of ikuf at Ejlgbomekun market When Iki heard at home, he became furious He climbed and rode on an elephant He used the snake as the rope to spur the elephant He used two different scorpions a3-a weapon iku fanded on igbd tree Igba fell to the ground fku tanded on Indie tree that stands tall The tall Irdkd tree also fell to the ground The five are consulting ifa, while the two are holding ibo determinants The only one is if thal scratches the cantre of Opon ifa Awon sore sis! (alias) He cast Ia for Fayunes When they told him that death from within and death from outside are approaching Let nabody expose his secrets to a woman Women are treacherous, they are cunning They approached Olgjdrighdall, the wife of iku, death They asked her what was tku's taboo They gave iku aku, rat They gave iku ofa, rat Thay gave ikv eye, bird They gave iku eran, beast ike ate rat, his hand began to shake unsteadily Iku ate fish, Ns leg began to shake unsteadlly iki ate bird and became weak and feebie Iku ale beast and became completely helpless 202 Ha: Chin nit Aye The five are consulting Ifa, while the two are holding wenminants q ard one is it that scratches the centre of Opon ifa Awon sore esis! (alias) Lodifal jgkein fatyunre it has now become Oldyéers (avertable) Gy¢, death will be averted on our head We have offered a rat and was accepted Oye, death will be averted an our head We have offered a fish and was accepted Gye, death will be averted on our head We have offered a bird and was accepted Oye, death wil be averted on our head We have olfered a beast and was accepted ve, death will be averted on our head What /s it that will avert deat on the head of awo Gy¢ (Oyeku meji) ras avert death on the head of awo Ejt Oye Obara Meji (Good for Ose Ifa) Eld paniba paniba ld panibd paniba Adyan lawe éba ile Aldéimu tawo ébe dgirl Akan lawo Gmilalé Es fun eleba kolo toil ebo re nfniry E wi fun efetute dpe ko ip igfu dtuitel re ¢ ni titel lye mil losin dreibe nif Baba mil ldréré awo Grérd awo rorun ko de Won al kd st alawo nile yi mo lig nid ku dwan amu isd indregdn Awon d lows won ¢ fesé Kerghun nl won fi rirmicigitl ‘Orunimila pé won, won dg pe aTek Ovi Tinks Aye Won lewo tan _Ofunmila ni awet ku Won ni ko sawo rere nile yiimo Ne ba binut Won ni baba dakun dabd ma binu o 5f ase ba mo mi atan nin aset Bi ger ba mo afd deinu Old ome kekere baba won néjd edian Yan ya yein of fiigin ning igba won El fo wa koowad gbe mi Bio ag righe omg ra lakirimg jdktrime hwo lo nf kal re ie kal lo ree seker Iwe font ke re Oden kel Ip red fa oktin Ka ba lé gbele tka re sf rere 4 Adifa fun Qrunmita = Tinlo ree gbe oj ds niyawa Yelye glo ds¢ nf rise aj iode Okun Baba of6 ds¢ ni nse efidgbaraileke lode Ofa Olg Ose paapdd ni nse Oloworan Oba aso tl itainna yanran yanran yanran Ni¢ own tuntun o pd ote see deo Oni njo ase Nig aya tuntun o pg ¢ to séd de o Gninijd ase Nig omo tuntun ope dtd sée def 0 Ont nig Ose Nig esiniokg tuntun o ps dtd sd dé o Ont nig Ose Nig Ireqbogbo o pé dtd see dé o Oni nig Ose Qag Ie lower Os¢ io niregbogbo E sq fn aisiso Ostin ko wa te Translation Ela paniba paniba Elia paniba paniba Aayédn, cockroach is the awo by the house 204. I: even inte Aye Alaamd, lizard is the awo by the wall Akan, crab is the awo of the soil ' Please infonn those who comply to offer ebo to keep it U And inform thase who comply to the offering of rituals to it up My mother was the deity worth worshipping My father was the leader of the Awo The leader of Awo went to the great beyond and never retumed They inquired if there was no more awo available in the land ifa responded that it remained the amd Isé ipordgan They neither had the hands nor the legs They had nothing to hold the wall Ordnnila call on them but they refused to come They wonder if there was no more awo available Orcnmilé responded that they were still available They said that there was no more proficient awo in the land Ifa then became annoyed They pacified him and plaede with him not to be annoyed If the net takes in water, the water will drain ou completely If a strainer takes in water. the water will completely drain out of it The day a child transacts illusory business The will surely be sold out completely Ela, please descend and come and support me The way you normally support your child ‘You have asked us to go home and procure the rafter ‘You have asked us to go to the plain and procure the rope So that we can make the home good These were Ifa declarations to Qninmiila When going to marry oj6 Osé as a wife Yeyé oj6 ds¢ Ojose’s mothar) is It that procures ajé (money) in the sea Baba 9j¢ 62@ (Ojose' father) Is it that procures the beautiful beads in the town of Ofa Oj6 Ose , herself procures the beautiful and shining royal clothes The new money, has taken so long to arriveIie Obi inl Ays ay le the day af Ojose (worship day} he New spouse has taken so long to arrive ¥ y is the day of Ojose (worship day) ‘The new child has taken so long to anive Today is the day of Ojose (worship day) The new horse has taken so long to arrive Today is the day of Ojose (worship day) All good things of life have taken so long to amive Today is the day of Ojose (worship day) Osé, the worship day is full of money Tall the owner of 2 camwood cloth To come and be initiated Oabé yénu (Ogbe Ogunds) Ogbeba awet Alar Lodlfa fun Aleira ej asa’ Omg ost ti nie kereghe iggbd ¢ drun Ogebd awo ajerd Lodtfa fun Ajero* mo Ggbal! keinrainjut fale OQmo amu rere sorun ara re Alara 6 se bo K Alera ¢ se bo KEwif dgbado o se bo K Alara d yande K'djerd d yande K'Ew! agbaak o yande Ode Alara doko o paso Gora Ode Ajerd doko o pajand efgn Ode Ewf Aghado doko o paso kan erin gborigan gbovigan Eve doko Ewt d bet rin Alode Alara Atgde Ajerc’ Won fo réé kun erin Ewt Agbadc Omg amu rere sorun ara re Ew! gg ie, Ew! kunga Ewl kuinga sale odd ebeyt 206 fic Chun Yjlnde Aye Winwin ojd Evi gbg ord gbgn parc Winwin oj Ewtabon pere gbon pere Evi ni kf wen ba oun sofin Alara Kiwon bd dun gba fan enn ne a wet Alara nf dun gbe fun awon Olor niso Eve tuin gbd rile Ew! kunga, Ew! kunga sale add ebeyt Winwin aj Ewl gbdn pord gbdn perc Winwin oj Ewi gbon pere gbon pere Ew! ni Af wor be Gun so fun Alene Ki won ba dun gba apa erin nddwet Alara nf dunt gbe fin awen olor aise Ew tin ghd rile, Ewl kung, Ew! kunge salg odd ebayt Winwin oj Ew! gbgn pord gbgn pard Winwin oj! Ew! gbon pere gbon pere Ewl alk won ba Gun sofin Aldred Ai won ba dun gba Gdyd erin nda wat Alara nt dun time fun awen ame tuntun Okéfoghd won fi dyarun orf ddj¢ fonga finga Ew! nfkt won o 80 fun Alert Oun yo pa ile ira ku ogun Gun yi pa Oke Nerd ku ogbdn Gun yio pa érigl dudu abe fko ku ela féuje iduje Alard ni Ew d le jagun Ew! dele, Ewl ntad mara oguin Adetuty ti fsaramo Ewllsdd o nl kewl! o date Ewl loun onl de i Adetute tf risdréme Ewilada Ont kord o to bayit k'Ewil Io un o nifa da Adgtuty ti risdremo Ewl ddd O wa lo ree kest Awan Alapaaridede tf nifru nami fru nake O nf Ew al egbérin eko O nf Ew! o nf egh¢rin dkara O nf icEwt ont egberin oke owo Ewl kebo od rubo Ipanpa dégun jt lke koguin icjet Olufee kun feWa: Obie nie Aye Evil jail rida bara wa Ew pa lie ira ku ogun Ewl pa Oke iierd ku ogbon Ew! pa drigt dudu abg tko efa fenje lenje Ew! pélg omo arégberin ¢ko ségun Ew! gig omo aregberin akerd sete Ew! p¢id omo ardgberin dkg owe na Omode Add rEw! idase Agha Add ew! ladise Translation: Ogbéba, the awo of Alara He cast Ifa for Alara efi asa ‘The offspring of the moon thet stays gingerly by the heaven Ogéba, the awo of ajerd = He cast Ifa for Ajerd The offspring of He-who detests trouble Ogéba, the awo of Ewl He cast Ifa for Ewl agbada The offspring of He-wno-uses-rere to appease his spintual being Let Alara offer ebo Let Ajeré offer ebo Let Ew agbadd also offer ebo Let Alara choose his hunter Let Ajeré also choose his hunter Ewi agbade will also choose his hunter Alara's hunter got to the bush and killed aso cora (a kind of animal) Ajero's hunter got to the bush and killed a big buffalo Ewi Agbadd 's hunier also got to the bush and killed a big elephant Ewi got to the bush and saw the elephant Both Alara and Ajero's hunter Went to cut Ewi Agbado s elephant to pieces The offspring of He-who-uses-rere to appease his spiritual being Ewi heard and became annoyed 208 Ih: Orn Wake Aye He also became so rastess He sent a message to Alara To send the thigh of the elephant to him Alara responded that he had given it to the king's consorts Ewi also heard and became annoyed He also became so restless He sent a message to Alara To send the whole forelimb of the elephant to him Alara responded that he had given it to the king's consorts Ewi also heard and became annoyed He also became so restless He sant a message to Alara To send the comb of the elephant te him Alara responded that he had given it to the new born babies And they were using it to comb their hair Ewi then senr a message to Alara That he would reduce population of Ira town to twenty That he wou;d reduce that population of Ijera to thirty That he would kill all those hiding in other places to remain three peopie When ew got home He started preparing for war Adetutu who was the first daughter of Ewi advised him to consult Ifa Ewi responded that he would not consult Ifa Adétuta, the crown princess wondered why Ew#i should not consult Ifa over this pertinent matter Adétuta , the crown princess then went to call on Alapasndéde , the one that wags its tall In and out of water He advised Ewii to offer 800 cornmeal And to offer 800 fried bean cake And to offer 800 cowries (money) Ew complied Wer then started It became so fierce Ew conquered the town of ira and reduced the population to twentyHide Coit Yn Aye hi ered the town of ijérd end reduced its population ewirty also kilied even those in the hiding places Ew. the royal highness, the offspring of he who used 800 commeal to become victorious Ewi, the royal highness, the offsring of he who used 800 fried bean cake to quell uprising Ewi, the royal highness, the offsring of he who spent 800 cowries For the youths of Ado town, Ew''s wishes are their command Even for the elders, Ewi's wishes have become their command 7 Qaba Ate if fod! olunwawe thot Mo lod! Ighgngbon atorchin derchun fel (od didiupepe ifs mi elépe gbdde fet lotuinyl teieires eultuileuita) Gur ghd ariwo yeeyd nita baba dun Nigbatt dun o yojul wo Ourt ripe ive dun ni won eisin lo lle ok un wi pé lyawe pele o O 6 bil bi osan bi dro ipllg Grd meta dsogsi Won ni hae Orvinmila Won ni ey to rise yit Won ni yid sun o lese siwajul Orunmita nf Igba ti. dun boju wo ese dun nite Oun fi satubatd lek pere pérd pere lésé dun mejeeit Our nl sé ohun tf risuinydn lead slwejl ree Won nf bf ba sun 0 lease sively Vid wo ¢ Ierun Qninmila nl igha ti dun wod onin dun we Gun rf gjighara eke nf orein oun Oun nt se dhun riwonl igrun ree Wein af bf dba wed forun 210 fff: Ohdn Tinks Aye Vid ke ¢ laya Ondnmild ni igbal! dun wo aya dun wa Gunf omidan abthohd riparipa laya dun Gun ni. se ohun ti ckani leva ree Won al bid ba ka ¢ lave Yio dé o tort Oninmila nl igha tf dun wo orf dun wo Adg idun ba Gun nj se. ohun # Adeni fort ret He nf td be se ohun tf ristinyan lése shwajd ree Ont mo wa dupe Igwe orf mi gbayt a ff@ ni to ba se ohun tf rwoni forin ree Ont mo wa dupe liwe on mi gbayt o Ha nt to ba se pe ohun tf nkani laya ree ‘nl mo wa dupe lowe orf mi gbaylo fa nf td be se pe ohun tf rdeni jor! ree OG nt mo wat dupe Idw¢ orf mi gbayt o Oriba te tort ile gig Oba te fort driba Ade te lo gba ive okinnini te Ade Esinsin te fort lye Okinnint Edyan witiwitl igyin esinsin Adifa fin Qnuinmiia Yio se dun gbagbo ribifi kaya toheinkan ¢ nf hun un Jfa maje ki hun mio Ahun agbd iii hun mold, Ahun Ewe driga aya ahun kil hun ilgelye Ahun agbd kif hun mole, Ahun Mo mewe ahun sahunje Ord gbogbo ke leé hun ml mo Mo metwe ahun sahunje Translation; lfa says that is a noisy situation a I responded that it has become an exchange of plaasantrias la says that itis a commotion And a tumultuous atmosphere 211Ini Ovi Tying Aye ifa says that he woke up earty in the moming Ard heard a strange noise outside his father's dormain When he took a glance He saw that it was his mother that was being taken toa groom's house He then prayed for her That the new wife will beget many good children By the three unflinching resolutians They responded that what | had done would shift my feet forward ‘Orunmila said that when he looked at his feet He saw beaded sandals in his two feet He asked them if that was what really shift one's feet forward They told him that if It has shifted your feet forward Then it would be a burden on your neck Orunmila said that he looked at his neck And saw beautiful coral baads on his neck He also asked them if that was what becomes a burden on one’s nack They told him that if ithas become a burden on your neck Then it would also be a burden on your chest Onunmila said thal when he looked at his chest He saw beautiful damsel laying on his chest He then asked them again if that was really the burden on one's chest They said that if it becomes a burden on your chest It will cap your head Orunmila sais that when he looked at his head He saw a crown on his head He then asked them if that was what really caps them on the head ifa says that if that was what shifts one’s feet forward He said that he now thanks his Ori Ifa says that if that was what becomes a burden on one's neck He said that he now thanks his Ori Ifa says that if that was what really bécomes a burden on one's chest . 212 Ik Chon Hing Aye He said that he now thanks his Ori Ha says that if that was what caps one’s head He said that he now thanks his Ori ‘Oriba, the throne stays on the ground ‘Oba, the king stays on throne Ade, the crown stays. on the king ‘Okin, the peacock’s plume stays on the crown The fly stays on the plume Acrowd of people behing the fly These were lfa's massages for Orunmila When he would carry out several feats and yet would be unfettered Ifa, do not let me be fettered by whatever forces Ahun agbo does not disagree with the deity The chest of the tortoise does not disagree with the ground | have taken the leaves of ahun to cook and eat ahun, tortoise No matter whatsoever.can hinder me Because | have taken the leaves of ahun lo cook and eat ahun, tortoise Oftin Nogbe Kamu igbgawe gtun Kamu kanra won ikelenge ikelenge Tort kana bad tanra wa fe Kamu Ighdnwe ds! Kamu kanra won iketenge ikelenge Tort ka ma bad favre wa je Acctife fun ile O nmeny serahun ome igbat tf yic bit O bf cgba Kanu Ighginwed ott Kamu kana won ikelgnge ikelenge Ton kame bad tanra wa je Ka mil igbdnw¢ dsl Ka mu kanra won ikéleinge ikelengd mafa: eH nls Aye kama bad tanra waje Aditet fain ile Onmenu serahun ome Igba ti yio bit O bi Ekun Kamu Igbonwg gtuin Kamu kanra won ikelgngd ikelénge Tor! kame bad tanra waje Ka mul tgbornwe dst Ka mu kanra won ikeignge ikelenge Tort kama bad tanre wa je Adifar fuln ile Onmenu sérahiuin oma Igba ti yio Bir x O bf Ereld omo se keta Kamut igbonwe gtur Ka mu kanra won ikglgngg ikelnge Tor! ka ma bad tanra wale Kamut ighonwe dsl Kamu kanra won ikelenge ikelenge Tort ka ma bad tarira waje Acie fein le O nmenu serahun ome Onininila ni kd ié bime mo Nitor! gbogbo aye ti me awon omo meteta Won wa ridard fle ie bogbas Ne lo betkuin OG wa ferelu! omo sablyd 0 jon: tus take the right elbow touch one another So a5 not to deceive each other | Lat us take the left elbow touch one another as not to deceive each othet e ware Ifa's messages for ll4, mother earth 214 tt: Ohi Yori Av When lamenting for being childless By the time she gave birth She gave birth to ogbo Let us take the right elbow To touch one another So as not to deosive each other Let us take the left elbow Jo touch one another So as not to deceive each othef These were lfa’s messages for llé, mother earth When lamenting for being childiess By the time she gave birth She gave birth to Ekin, kopard Let us take the right elbow To touch one another So as not to deceive each othet Let us take the left elbow: To touch one another So as nol to deceive each other These were Ifa’s messages for lla, mother earih When lamenting for baing childless By the time she gave birth She gave birth to Erelu as the third child Let us take the right elbow To touch one another So as not to decsive each other Let us take the left elbow To touch one another So as not to deceive each other These were lfa's messages for ll¢, mother earth When lamenting for being childless Orunmila said it was impossible for her to bear a child again Because the whole world was already aware of them They were then chanting in lamentation that: lla gave birth to ogbao: ll@ also gave birth to ekun And then installed erelu as abiyéChapter Seven IWURE TO GREET IFA IN THE MORNING/FOR BLESSINGS 1. Efiogbe if nl, tefabel tif Ka ma a toro dun gbogho lowe Olawa wa Ki Oltwa wa oie ba 58 oun gbogbo fin wa Adife fin Ala'suweide Tii soma bibl inu Agbonmirégun Owe timo nlkd io Algsuwadd paradd fre gbogbo tf mo nl kd id Aldsuiwada parada Translation: Ifé says, when we wake up We should ask for everything from our God So that God can do everything for us Cast divination for Aldsdwada (spirit of blessing) Who is the biological child af Agbonmiragun The money | have is mot enough Spirit of blessing, let me have it in abundance All goodness | have is not enough Spint of blessing, let mé have it in abundance N.B- you can ask for other Ire e.g wife, children, houses, cars, titles ete 216 AT TI EP ek 2, Ogbe di Adeiba Susu Ayo won lide Ajirikin Difa fuln won idde Ajfrikin Wen ni if won bel ti ff iojoyuimg KT win mada kf kin wn Ifg mo jf mo kt 9 Jon Ko awa fun mi lowe ten) Ade Suisul wo ma iawo Ajirikin iff majf mo Ki 9 Ionut Ko 0 wat fun mi ldyartck tem! Adabe Susu iwo ma law Ajirtkin ig majf me ki g toni Koo wa fun mi lomo tem? Adaba Susu iwa ma lawo Ajirikin Ifa moj ma ki 9 toni! Koo wa fin mi nile termi Adaba Susu iwo ma tawo Ajirthkin He moji mo Kg Isnt Ko o wd fun imi ni ire ok@ tem! Adgba Susu iwq ma lawo Ajinkin Ifa moji ma ki o tani! Ko o wd fuln mi niregbogbo tem! Adaba usu lwo ma tawo Ajirikin Translation: Adaba susi Diviner of people of Ajirikin (waking up to glance at Ikinvifa) Cast divination for peopte of Afirikin When they wake up everyday Thay should greet their Hkin/Ifa Ifa, | wake up to greet you today Pisase give me my own money ' Adaba Sgt, you are the diviner of people of Ajirikin lf, | wake up to greet you today Please give me my own wifelhusband , Adaba SOs, you are the divinar of peaple of Afirikin 217he eee ee , | wake Up to greet you today ‘ease give me my own house aba Suso, you are the civiner of people of Afirikin Ha, I wake up to greet you today : Please give me my own children Adaba $030, you are the diviner of people of Ajinkin fia, | wake up to greet you today Plege give me my own house Adaba Sdsu, you are the divinar of people of Afirikin Ifa, | wake up to greet you today Please give me my own car Adaba SOs you are the diviner of paople of Ajirikin fa, | wake up to greet you today Please give me my own multiple blessings Adaba Sdstt you are the diviner of people of Ajirikin Owdnrin Sogbe Oninmila nf ke sope if€ mo nf ka sope Cn tome eku bal KG sope lowe Cladumare Olodumaré loun aif ging dlkul hen an Orunmila nt ka sope iff mo nl ka sone Onl tome 9a bell Koo sope iowa Olscumare Oledumare oun 2 fl dnd alk han an Onuinmila nl ke 89 pe if mo ni ka sope G ni tame eye bal? Ko sop¢ lowg Olddumere Olddumard idun a fi dna aiku han ain Orunmilla nt kel 80 pg ifa mo nl ka so pg Gi nf temo eran bait Ko 80 pe lowe Olddumere 218 ee Olédumaré Idun- afi dng alku han an Orunmilé nl kel 50 pe Ifa mo nf ka so pe Gini tomo enl balt Ko sop Iowa Olodumare Olodumand ioun a fi gna aiku han an Nid Owdnrin so gbé mo dung Oninmild mo dupe Elawaye mo dtipe Olddumaré mao dupe Lowe ree fun corun timo sun lel! alg eine E wa jimi sf imol¢ alaye ni owure yl Mo gb¢ apa 0 se ¢ gbe Mo ghd 93q dee ¢ gbe Mo Janu mo serge Mo Jajif mo nran Ord env mi kdjo ti were Oro enu mi kd jo tasinwin Elf mi gbore-enu emo entkel mi Eléyil tope o ju ope ig Jek! nid ma dupe nigbagbogbo Oninmil bara Agbonmiregun 1 Translation: Ordnmilé says let give thanks ifa, | say lets give thanks He says, if Rats wake up They should give thanks to God God will bless them with longevity OQninnilla says lets give thanks Ifa, | say lets give thanks He says, If Fish wake up They should give thanks to God God will blass them with longevity Oninmila says lets give thanks fd, | say lets give thanks He says, if Birds wake up They should give thanks to GodHae faci fly lh: Chuan Wink Ay God will biess them with longevity Translation: ‘Otunmila says, let's give thanks When a child wakes up, he greet his father fa, | say lets give thanks Cast divination for Glgmo Ajiwaye (child who obs He says if Animals wake up Lobserve and greet Ifa They should give thanks to Ged When I wake up God will bless tham with longevity When a child wakes up he greets his father Oninmila says, lets give thanks lfa. | say lets give thanks He says if Human beings wake up They should give thanks to God God will blass them with longavity Owdnrin Sogbé, | thank you Ordnmila | thank you Flawaye, | thank you Olodamare, | thank you ~ For giving me nice sleep from last night ‘You make me up to be alive this morning | lift my hands and they are lifted | litt my hands and thay are lifted | ft my begs and they are movable lam able to speak 1] lopen my eyes, | can see My utterances don't sound insane My wards are normal lam able to hear with my ears that another person says Thase should be appreciated Please let me continue to give thanks at all times. Oronnila, life saver, ‘rosin awoye (Irosam worl) Tema bait omg a Kt baba re Adifa fun Qlame Ajwaye Ove ld lei yio ma wo Timo ba jt Tomo bal omg akf baba re 220Chapter Eight AKOSE (Ifa’s Medicine) Akdse is a division of Hd where you have to make use of herbs, leaves, roots, iyerosun (ifa's divination powder) to produce medicine. It is different from Ebq riru (sacrifice and ritual). Babalawos may suggest the use of these medicine after performing the usuel sacrifice. These medicines could have been directed by the Odu Ifa thal was casted as | have done in some verses in this book. P Thara is a verse in Odu fa Ogunda Keté Which goes as follows: Bla bd i ngbebe nl kd maa rubo Bl a ba tl nigbddgun ni ka mad sodgun Nitorf dtciguin to ni oi kan ipanjur Ebo /oni gif ghogho Adit fin Ajata orf Oke Tiyio ma bokin re bf ent risodun Bi a bokin fa Ajata Bi 4 bokin fa Ofowe Translation: Whenever we are spiritually advised to offer sacrifice, wa should do it Whenever we are aclvised to use spiritual medicine, we should use it Because spiritual medicine has short-run effect While sacrifice has long mun effect These were Ifa's messages for he- who lives on top of the hill Who takes care of his Ifa as if celebrating festival Ajald prosper while propitiating his Ifa Despite the significance of Ebg, we still can't do without these spiritual medicines, Ordnmila, our messiah has taught us 222 Ik: Ohiin Flake Aye various aspects of these medicines. They are categorized as follows: Ifa AikG- Spiritual medicine for longevity Ifa Afinde, Alafia- Spiritual medicine for good health Ifa Asétad- Spiritual medicine against enemies’s attack lid IsériArdbi- Spiritual medicine for protection against disasters 5. ifa Aféran- spiritual medicine against litigation and trouble fa Owd- spiritual medicine for safety Hig Olé Oja- Spiritual medicine against burglary, theft and robbery Awure Qla- spiritual medicine to enhance wealth Awure Eyonu- Spiritual medicine te enhance love 0. Awure Afard/Qja tita- Spiritual medicine to enhance more patronage in one's business. 11, Ebe Awon iya mi ajé- Spiritual medicine against witheraft 12. Awure Asekole- Medicine for Building of houses ££ ho 48 aon 16 AKOSE (Ifa preparations) Since you can't expect to get all these mentioned above in a book because that is the secret of being a successful babalawo, you will still have the benefit of sixteen of these, nothing hidden. Enjoy yourself 1. ia Alka, Ajidide Ara - ifa medicine for long life and heal life - Eve Apard maji Ewe Ailickege Adjong Ag lo gfe meji mo Ac i¢ ni frente gbe Ao pe Ifa si 223Wis Chon jin Aye Ma fi mu eke tutu tabi ami lasan baie Alahisa tedifa fin Alakisa Til yoo rifeintku fala ide Ebo ni won ni kdse O ghebo o rubo Jf o fire idnil Ifa o jire Oairi dparc Ifa o jire Cae ghangba Ida beweajliekege Ode gbangba Jda fisile Gbemugbamu lara gla rile Ircnte Ghe wa gbebi Kure Jone Translation: Two partridges The leaves of Ajiiékene Bur together Grind two stones with the burnt itams Use powder to print Irente gbe ‘Chant the Odu Use with cold cornmeal ar water (fa Chant: lrente Gba The Awo of Ald kisa, he cast Ifa for Alakisa Wha was suffering from lack of sound health He was advised to offer ebo He complied Ifa. you have woken up well today Ogiri apard Ifa, you have woken up well The leaves of alilékegé are found outside in the open They are also left off outside The stone is always strong ‘)rente Gbe, please come and ward off evil from my head 224 Oto re Hic Coins Agel ote lyerosun ni Ejiagbe Ao pe Ifa yi si Ao da sinu omi tutu Aogbe mu Gyatrin yefgn Oyafon yerin Oyefon ye patake dal Jkei dy! Kil pa Ome Bjiogbe Ann dy! kif se ome Ejiogbe Oma Ejloghe nf lemorin Khel dy! mat pat Karun dyf ma see lyerosyn ni koo fi sun dyl keird lara Leimorin Omi tutu icin’ ki dyt o mi jade lara Lermorin Ejlogbe ko gbe dyl kurd Jara Laimodn Translation: Print Ejiogbe on a tray with lyerosun Say the chant Mix it with a glass of water Then drink The chant Oyerin yefon Oyefon yerin | Oyéfon ye pataké odi Dizziness cannot kill the child of Eflogbé Dizziness cannot afflict the child of Ejlogbe Child of Ejiogbé is Mr/Mrs........-..{name of the person) He must not die the death of dizziness He must not be afflicted with the disease of dizziness lyerosun, remove dizziness from... enoaacetl :1; ha eas yy "Cool water, bring the dizziness aut of, Ejiogbé, take away the dizziness. 3. in_against Alara Ao te lyerosun ni Ogbe Toa Ni atelewo osi, Ao pe ofo yi si, Aofidie sa of, Ao fe eyi tokio dand Ofo re Gbarun gbadé ni won fi risaagun Esih domo dguin “ Gkg fome dqun Abere lomo ggun Obe fame ggun Ada lomo dgun Iban fama ggun Okd toma diguin Bedi lomo dgun ita majek) emi tagbaja se gege janthe en an aaa imeoree J2nibe gme diguin kcicke Ogbe tua ni koo fi tf ghogbo fbi ket kuro fori Laimorin Translation: Gbardn ghada ni won fi fisdagun Hoe is a child of Ogan (Deity of Iron) Axe is a child of Ogan Needle is a child of Ogan Cutlass is 2 child of dgtn Gun is a child of Ogun Automobile is a child of Ogon Aeroplane is a child of Ogun _|fa, don't let me face any disaster from any child of Ogun lyérosun would prevent the tragedy Ogbe tus would clear all dangers from the raad/: air for WMitiMrs......... 226 The preperation for the above Ofe re Translation: The chant Mi: Chin Tinh AE Put lyérosin on your left palm Print the Odu- Ogbe tad Say the chant Rub little on the centre of your head Then blow the rest into the air. 4. Ifa i yr travel Pi Aote lyergsun ril atelewo Osi Ni Ejiogbé, a 0 pe of re Ad fe dang Tarida Tarida Aleitié dro oodud Ki taride 0 slwejel ; Kitandd o tele Alafia erg Oodud KG sleraju émi ldmarin Nii th ma sito yi Put iyardstin on the left palm And print Efiogbé, thensay the chant ellie ieee Tarida Tanda Alafia erg Oodva Ki tan 6 stwajo (let tarida be infront Ki tanda 6 té Ia (let tanda follow Alafia ero oodaa To be in front And | wil follow behind Defir; Cohiin ink Aye Wherever |'m (name) travelling to 5. Awure Olémi Ejlogbe (for money’ Ao te lyardsin ni Ejioghé, Ao pe Ifa si Agoda sinuoml tutu, 4o mu Ofo re ‘Olumure wel lddpe Ife Ajamurewd iaape Esu ddara Oburinburin ma re wel iedpe dwon lye mi aje Enlkan kil bomilsota Omi fama buwe Omi lama buimu ~~ Ki @ lo gbe ire ajé teri wa fain mi Ejlogbé ni ki eff gbé ire aif nda wa lyérdsun font kl won a fi ira aie sun mi bo Translation: Print Efiogbé with lyérésin powder and Say the chant, Add this to a glass of water Then drink it The chant Olurndréwa is the name of Ifa Ajamdrewe is called Es Odara Obdrinbavin miirewa is the name given to lya mi aj (witches) Nobody fights with water We bath with water We drink water Go and bring good money to me Ejiogbé help te bring the money ‘lyérdsoin let them come to me with money 6. Aveire Oldbl Efiogbé (for money) Ao te lyardsan ni atelewg osi ni Ejiegbe 228 Ofo re Translation: The chant fic Chaim Find} Ay Ao wi la awe obj abo kan si Acpeofo re, Ao je gbogbo @ pd Aso gbd kf won 6 rawo Efufilul fee ki kengbe fohun orc Adil fin Gunnugen Omo ajcite weir Ofe aye ni N oie niterl Erni ko nl flya ibe Kitt Ajfiabt kif rarer Bjlagbe wa gbere tem! fun mi Tydrdsun lo niki won o fire aje sun mi bo Putiyérdsdn an your left palm and print Efogbe Puta female lobe kolanut on It, say the chant and eat Aso gbd Ki won 6 réw9 (an old cloth exposes the skin when torn) Efafud fed ki kangbé fohon ord (the wind blows and makes the bottle gourd give a whistling sound) The tfa cast for Gunnugun, the vulture Which eats freely into the town. | shall eat freely to be rich in this world 1 will not experience hardship therein Itlacks nothing Kolanut eater does not lack anything Ejiogbé, bring me fortune ‘Wyerdstin let them bring money to me i Awtire Aydio Ejlogbe lori Ifa (for mom A yo bd obladie sinu efe owu Ao gbelé off fa Ao bu lyérdsan le fori 224A Oks Tal Ave 6 te ni Eflagbe tori Ifa AO pe ofp re si Avo ta ati oyinbo si Ant kin fawde Owara ni kin ode Iisa Ogbolu aie Eghddd iséguin Olainri gbindingbindin bi igbé ddl elepo. Esu rékereke Id sikefa yin Evin metal te kil jekt Awa o te Evin mefefa Eyin mefefa le kiljg ki Awo ott Evin mefela le all je kf oj oti Babalawo Ema jee kin te Ema jee itn if E ma jde ki oju o thin niga kegkan E ma jé¢ ki ofokunrin olobinrin won o dud nie wor Ti won yoo fimas mu gwe won we fun mi Atcisan dtdru furd edie kil dure Ejlngbé ko lo ree ghe olsore temi wa fin mi Ateru atoma Idga oti dyinbo nim Ki dgal mi ko mu tert tomo lyerdsun fo nl ki won o fire sun mi bg Transiation: Remove the vagina of a hen and put it in catten wool Put it on your Ifa Add iyérdson an it Print Ejiogbé with the lyandsun Say this chant Then add littie’a shat of gin/aleahol on it Arfikin loveao Owara ni kin dde'ligsa Ogbald aje 230 8. Ofo re eas Cohuae Tjemlie Ayh Egbod9 iségun Qkdnrin gbindingbindin bi igba adi elepo Est rékerdke Id sikefa yin The six of you doesn't let Ifa Priest to be ashamed The six of you doesn't let Ifa Priest to be ridiculed The six of you doesn't lat fa Babalawo to be disgraced © Don't let me be ashamed Don't let me be ridiculed Don't let me be disgraced at any time Don't let the males and females slay in their house before they bring their money to me Day and night, the hen's vagina doesn't stay Ejiogbé, go and bring my benefactors Both servant and master get drunk with alcohol Let the drunkenness bring servant and master to me with money ‘Tyerdsuin, bal them come with wealth to me wwiuine ol be Fm! Ao bu lyeroson si atélewo Osi Ao tee ni Ogbé Ate Ao pe of9 re sil Acdaa senu, a o fi oti loo Apata kurtl Okuund peta Yelye mi yaya lee eve mi, yeye igia Yee Igja nl rise yeye ent Iscwet Gnd ni rise baba enl Emi naa lomode owe pag Ha Baba nla Oseremagbd toni ki nma fori rertt Ki nto jeje Gnimi 6 se md yin Mo nf mo me yin Onli th omode ba mu ot! nid na ni oti npadt Goiya t agbalagha ba mu oti nijg naa nl oti i pedWis Chin Tile Aye Ki oge ot! oyingbo ml Kio mu olowa, kl o.mu oldrd, ki o my enlyan sankdsankd Ogbe Ate ko wa gbe mf lawo ldnif Jyerdsun ioni ki won fire aie dde ont sun mf b¢ Translation: Print some lyérésdn on your left palm Print Ogbe ate Say the chant Then drink with a shot of Gin/Aicohol The Chant Apata kurd Okword pata Yéyé mi, yéyé laje Yaye mi yéye Ioja Yeye iajé ni nse yaye eni Yaye idja ml fige yéye enl ‘Iséwé ond ni rise baba enl Emi na lomodé owa paa Ifa Great father, Osérémdgba, says | must not carry any load on my head before getting money He says why don't | know you I say, | know you He says, the day a child drinks alcohol is the day he gets drunk He says, the day an elder drinks alcohol is the day he gats drunk Let my drunkeness of alcohol Catch the rich, the wealthy and important personalities ‘Ogbe até, let spiritual assignment today bring me luck ‘lyerosdn let them pay me well today. Awure Atefe Ejiogbe (for money) Avo te lyérdsin ni Ejlogbaé ni atelew Os Ao pe fg re si, 232 Ties Cohan jin Aly 4 Ao fe si atégon Ofo re Obe ki soja laa pe Ifa Aja gbangba ké st won lape Eu Ord po nf kuin a ¢ reni rere bal sog lape lyd mi Aje Ent é age ff) mo fi ipéyin Mo nl tort owe nl lyerdsun maj¢id won ke ghe owd gwd won sunig Odo émi isabejd ni ki won maa gbe bd wat Bjlogbé ni kee fi gbe ire aj nda wa Translation: Print Eflogba with lyéréstn on your left palm, say the chant and blow Il into the air. The chant Obé Ki sgja is the name of ifa Ajdigbangba ké siwgn is the name of @s0 The mind is full of thoughts but nobody to discuss with Is the name of lya mi ajé Thay ask, why do | call them I say its because of money ‘aresun don't let them take their money away They should bring itto me (say the name of yourself) Ejiogba should help to bring the money. 10. Ey Efi: and Ao te lyérdsun ni Ejiegbe Ao pe ofo re si, Ao da sinu ayin Aomala Olagbaye laape IfeThis Chi Yan At laape Esd Odara fd scwe iu tot jere flu laape tye mi Osdrcingal (peli yin fajg sdved Wel yif keljo jere ode ile yi lonii kif foyin senu Ka pose anyin jee wirar oyin lation: Print Efioghé with lyérsun pawder on a tray Say this chant, mix it together with honey Then lick in bit Tha chant Oldgbaye is the name of Ifa Glagbokun is the name of Esu Odare Those whe do business and make profit in a town Is the name of iya mi Osoronga | do business with you in this town lets make profit together Nobody takes honey and complain of bittemess Honey is always sweat Let people love me with kindness and wealth 11. fa Owe (for protection) Aote lyéréstin tabi ednd, tabi yapé ni Efiogbé Ao pe ofg re si Ao ma fi sari Ofo re Aki figsin pa aragbd A kit fi dk pa obl Eewa crisd Enikan kil kele’ a moiwd fun esinsin Eig kt olga 0 ig Owd ej@ ki olgwo 0 fo 234 Hd Citi Tl Aye Translation: 12. $ Print Ejiogbe with lyeroson or ashes or sand Say this chant Then use it to rub the centre of your head to avert Any kind of danger or trouble nit: We don't use hoe to break bitter kola We don’t use the axe to break colanut Abomination, nobody closes door to flies entry Let the protected go Protection is for the child of fa [fa Afon ent litigation and trouble) Ira Ac te lyérdstin nl ind ekun (Irate Os¢) ni atelewo Osi Ao fi onfa obi kan sl Ao pe ofo re si Agje papo Mo balagemo tésirg kange lor awe Alagema tagre kang? olewe o ra mg mi fojl Mo ba arn! gidigha ij odd Ardini gidigha dodd o sein ig Aferd lddipe Aye Aldhdnrdn guinkan laape dguir Ogun pa enin d merin rt Ogun pa efgn o metfon ra Ogun pa Agbarirdré o jowo kan soso 6 mur Ghogho eran ti dgun pa spaghe Icey Gbogbo nkan i mo ba nse nile aye ki nsdghe Ki won ma ie kan esd tem! kun nikan burku Eewo orisa, a ki ka esd onfa kein abl Mo mura mo muje ldpard riké fru ekun wa ba mi segu Ibi 235Di: Onin Winks Ay elation: Mark Irete Ose with lyérdson on your leftpalm Put Orifa (the fifth of obi having three edges) on it Say the chant Then eat everything The chant | mest a chameleon on a leaf The chameleon disappears from my sight | meet a monster on the river The monster tums into a stream and flow away Aféré is the name of Earth Alahanran guinkan is the name of gan (Iron god) Ogun kills an Elephant and get away with it ‘Ogiin kills @ buffalo and ger away with It ‘Ogun kills a big animal with one horn and get away with it All animals Ogan kill, he gets away with them All my actions on this earth should not be questioned So that they. don't count me among the evil doers Abomination, Onfa is never counted among the good Obi The bird Apard gets away with everything iru ekun fet me triumph. 13. Aware off Esv Osalogbé (for money) Ate lyérdsdn ni Osa logbe lori Esa Ao fi owo eyo kan tl ko lujd le lori Ao pa ofo re si Ofo re Saaa ofa Asubi ej Ojo gidigia ti tupa ite Awaloa ni ya yin Aje Esa Odara wa lo rea wifon Awaldd iva yin ko wa fun milopalope ow Een Odara majé kil owd na 6 pd 236 Translation: The chant tna (obvi Hinks Aye Ha majé KT ows nao pa Eso orddo kil naja pe ‘Wyérdsdn majé kil ajé na. 6 sdnna Ui yoo fide Es Odara odkan soso té kO Ig ¢ mi ni mo me wa fil Kio wa fan mi Idpdlepa owe Osa logbé loghé ows na waa fun mi Go to Esa whether inside or outside Put lyérasdn on Esd Mark/print the Odu Qs loghé Pul one cowrie without back hole on it Say the chant Saaa ofa Aswbi eli Oje gicigial Mi taja ite Awaldd is the name of your mother Esu Odara, go and report to Awalod, your mother, to come and give me plenty of money f Eso Qdara, don’t tet it stay long before the money comes ifa, don't let it be too late before tha money comes Esu orddo doesn't trade for too long fl ‘lyarésin, don't let it take much time before the money comes: Esi) Odara, the last money | have, | have brought to you Please bless me with money several folds Osa logbé, bring the money ta me 14, Aware orf E50 Ogbe até (for money) Ao te lyérdstin ni Ogbe até lori Esa Ao fi obi oloju mérin kan si Aa pe gfore si Ag wa bu epo siIti: Gliean Tlie Aye End kokdrd mosa laspe ifa Agbé segifi mosaa laape Esa Odara Alapata ni koko off eran kérem laape lya ml ajé Eni adtil fimo fi npeyin Mo ni tod owe ni No ke owd ode ila 0 kg ire gbogbe ode tla Obi ni ké a fi bi ire aja nda wa Obi nl ké @ fi bi ire gbogbo naa wa Epa lo ni ki mri owo Ifa pa Ogbé até wa tec ine alé sim! Translation: Go te Es whether inside or outside Put some lyérdsin on Esti Print Ogbe ate Pul one cotenut with four lobes on it Say the chant Then put palm oil on it The chant Eri kokurd moose is the name of Ifa Agbd segin moosa is the name of Eso Aldpata ni koko or gran kéran is the name of tya mi ajé They ask, why do | call therm? [say its because of manay | don't refuse offer of money in the town | don't refuse offer of all goodness in the town Obi (eolanut), you should use to bring the money to ma Colanul, you should use to bring all goodness to me Palmoil, please letthem bring Ifa's money to me Ogbe até, come and bless me with prosperity, 15. Et int jove misfortune Ag lo awe Ajé moose didd Ao te lyerdsuin ni Qwonrin wage (Qwonrin Osa) 238 Ofore Transtation: The chant ei Cah Tjiad age Ao pe |fa si, Ao pa eyelé kan si, Aoro ejéree si Ao po pod, 4d 6 ma fi we orl laddvokun Qwanrin wepe wese Bomubomu wese Adifa fan Alakan Ti flo red weri Osi nu sékin ‘isé milan Ord Idk Mo b¢ ni eri mo wése nu Gbogbo ara ni sefunse fun fi isefun ajé Apalun apasi leyeld fi nkora ajé wala ‘Owortin wese wa silakin ole tami fan mi Leaf of Ajé should be grinded with black soap Print Owenrin wese with lyerdsdn on a tray Say the chant Slaughter a pigeon and put the blood on the soap Mix everything together We lake to bath the head at the ocean/sea/riverilagoon Owdnrin wese wese Bomubomi wese Cast divination for crab Who was going to bathe the head of misfortune at the My misfortune has been weshed away | step into the ocean to battle misfortune away The leaf of sefunsefiin always brings money The pigeon with its left anc right wings being ma Owdnrin wese, open the door of wealth for me, 46. Ag loewe Oddndandd mo oriih; hau ite: Ave | ROko were were were awo odd _ Adifa fin odd ti nsogbogbo arun ti nnara kaka aallledide 8] awode san, oddndun etidd bi awodd san lation: Grind the leaf of Qdanddndd with shea butter Print Ireta Osa with lyerdson Say the chant, mix it with the shea butter Use it to rub all parts of the body to kill diseases ‘ chant Koko wéré wéré were priest of the sea Cast divination for the sea which its affficted with multiple dieases: Sea was cured by Odundun etida, 240 ‘Tee (Chain fib Aye Resources 4, Maulana Karenga 1999 Odu Ifa: The Ethical Teachings 2. Ayo Salami 2002 fa: A complete Divination 3.Centre for African Cultura and Tradition. Ibadan Oyo state Nig 2008 we Mimo Ifa: Adimula ohun Olodumare, 241Chief Awédiran QOkdnlawgn Agbogla was born on the Lst of March, 1960 and hails from Osogbo, Osun State, Nigeria. His father, Chicf Akané Fagin’ Agboold was a proficient babaliwo and was confered with chieftaincy titles among which are Awise of Lagos, Araba of Lagos. Bébaginwa of Ogéré Réme, and * Mayégiinof Osogbo. Chief Awédiran Okanlaw6n Aghoola is also an accomplished . babaliwo who was confered with titles in recognition of his’ contribution to the propagation of If4 and traditional belief systems, hiscompetence and versatility in Ifa practice. The tiles include Eriami Awo of Ijo Oninmila Av, Asojd Awo Agbiyé, Aare Awoof Lagos Mainland, and Arabi of Owordnjoki, Lagos. Chief Awédiran Okénlawdén Agboola was formerly the financial Secretary of International Congress of Orisa Culture and Tradition, He holds the: position of Lagos State Scribe for the Association of African Traditional Religion, Nigeria (AATREN). He is a member of the Board of Trustees, International Council for If Religion; Member of the Board of Trustees, Ajo Bebaliwo Alewélegbd (Association of Ifa and Herbal Practitioners); President and Chief Consultant, Osa Ol6yan-aii Temple, Lagos Nigeria; Founder, Chief Priest and. President of Indigene Faith of Africa, lig Qrinmila Arb, USA Chapter; Foundation fellow and Head of Department, Faculty of 1fé Orisa Studies, International Institute of Religion and Cultural Lagos Nigeria: Former Secretary, Attestation and tation Committee, Lagos State Board of Traditional Medicine, Lagos Nigeria; Patron, Faculty of African studies, University of Lagos. Chief Awddiran Agboolais also the author of the book entitled IFA QHUN ENU OLODUMARE, ISBN: 978-978-923-61