Chapter 2 OYEKU MEJI 2a OM AeREes wee SRE CSE RI AS a Ca GR SeChapter 2 OYEKU MEJI Alias: EJI-OYE Ifa says that it foresees all the Ire in life for the person for whom this Odu, Oyeku-Meéfi is revealed. Ifa says that this person shall be blessed with abundant wealth, good and loving spouse, healthy and well-behaved children and all other essential things of life. Tfa also says that the most appropriate time for this person to pray to his/her Olodumaré and other Deities is early in the mornings. By so doing, Ifa says that all his/her prayers shall be answered. Ifa advises this client to offer ebo with two hens, two pigeons, two rats, two fish, two guinea-fowls, two cocks and money so that all these good things of life shall be his/hers forever. On this aspect, Oyeku- Méjisays: Opele lo yotan Lo da'kun de'le Did fun Peregede Til se yeye Ojamo me Ebo niwon niko wad se Translation pele divination seeds are they which after being filled up with food ‘Tumed their stomach to the ground This was Ifa's declaration to Peregede ‘The mother of Ojumd-md, the day has dawned She was advised to offer ebo It was Peregede who was complaining about her inability to succeed in life. She had no money, no hope of succeeding in future. Consequently, she went to the Awo mentioned above for Ifa consultation. She was assured that she would certainly attain success in her life. She was told that she was destined to succeed in life. She was however advised to be communicating to her Olodumaré and the 131Ife Dida: An Invitation to ite Consultation Deities very early in the mornings as that was the time that the heavenly beings were most disposed to answering her prayers, She was aiso advised to offer ebo as stated above. She complied with all the advices given by the Awo and noted the observations of the Awo to her. Before long, she succeeded in her trade. Shortly after this, she had a good spouse. Together with her spouse, she was able to take care of her health. Soon after, she became pregnant and had a bouncing baby. After this, she had many more babies. With her husband and children, they built a big house. They soon bought a horse. With all her achievements she knew that she had hope for a brighter future. She was full of joy for what the Deities had done for her. Qpele is yo tan Loda'kun de'le Dia fun Peregede ‘Tiise yeye Ojamg mo Ebo niwon niko waa se Ogb'ébg 6 ru'bo Ojumg Iremg mil'entle MolAjelqwo Peregede Iwoni YeyéOjumg-mo Ojemg Ire mo milontio Mo'oko nile Peregede Iwoni Yeyé Ojumg-ma Ojumg Ire mo mi lento Mo bi'mgle'me Peregede Iwonl Yeyé Ojumo-mo Ojumg Ire mo mi lontio Mo kg'te ma'té Peregede Iwo nl Yeye Ojumo-mo Ojum¢ Ire mo mi loniio Mol'esinI'éekan Peregede Iwe nl Yeye Ojumo-mo Ojumg Ire mg milontio Mo ni're gbogbo Peregede Iwo ni Yeye Ojumo-mo Translation Opele seed are they which after being filled up with food 132Tye wi Tumed their stomach to the ground This was Ifa's declaration to Peregede The mother of Ojamo-m9, the day has dawned She was advised to offer ebg She complied Good day has dawned for me today Tam blessed with wealth Peregede You are the mother of Ojamd-mo Good day has dawned for me today am blessed with a good spouse Peregede You are the mother of Ojam-m9 Good day has dawned for me today Tam blessed with lovely children Peregede You are the mother of Ojam9-mo Good day has dawned for me today Tam blessed with comfortable home Peregede You are the mother of Ojamg-mo Good day has dawned for me today lam blessed with horses in the manger Peregede You are the mother af Ojama-mo Good day has dawned for me today Tam blessed with all the gaod things in life Peregede You are the mother of Ojamo-mo Ifa says that as long as the person for whom this Od) is revealed knows how to pray every morning, work hard and is hopeful in life, there is no limit to what he/she achieves. He/she shall be blessed with all the good things of life, 2. Ifa says that the person for whom this Odu is revealed shall definitely succeed in life. Ifa says that it has been part of his/her destiny to succeed in life. Consequently, his/her success is coming from heaven and not as a result of any assistance from human beings. He/she may be grateful to some people for being instrumental to his/her success, but the ultimate gratitude goes to Olédumaré for counting him/her among the successful onesin life, On this, Ifa says:~ Subuadé 6 r'gmookun, 6 keriri-keriri Oroyankun ro yungba Oro yungba ra gbungbunda 133Ia Dict: An invitation toa Consuttation Ojo bale mu'lerin gbindingbindin Dia fun Eji-Oye Tiydot’orun la wa'ye bi Oba Ereke Eboniwgnnikese Translation Subdadé saw the Okun beads and showed her happiness. ‘She who dresses fashionably She who dresses flamboyantly The rain falls, and made the ground wet and soft ‘These were Ifa's declarations to Efi-Oye. Who shall bring his unprecedented success from heaven to the world He was advised to offer ebo When Efi-Oye was about to come into this world, he chose as part of his destiny all the good things of life wealth, good spouse, lovely children, good health, respect, honour, comfortable home, long life, peace of mind, victory over adversary and so on, while on earth, he went to the Awo mentioned above to determine how best to achieve all what had been destined for him while in heaven. He was advised to offer ebo with three pigeons, and money. He was also advised to feed Ifa with plenty of Oniini, banana and palm-oil. He complied. He was equally told to feed his Ori with plenty of Omini bananas and palm-oil. Before long, Eji-Oye became the most successful among his peers. When asked how he was able to make it that big, he simply responded that he had brought his success from heaven. Subuadeor'oma okun, 6 keriri-keriri Ore yonkun ro yungba Oroyangba ré gbungbunda Ojo ba'le mu'le rin gbindingbindin Dia fun Eji-Oye Tiy6o t'qrun la wa'yé bi Oba Eréke Eb ni won nike se0 gb’ebo, O ru'bo Orun lemitl mori idide e temi bo w'aye Ogede ominiode Olomoat’orungbiwabo Translation ‘Subuade saw Okun beads and showed her happiness. ‘She who dresses fashionably ‘She who dresses flamboyantly The rain alls, and made the ground wet and soft These were Ifa's declarations to Eji-Oye ‘Who shall bring his unprecedented success from heaven to the world He was advised to offer ebo 134TE oyu mes He complied Ttis from heaven I brought my Ori of comfort and success Here comes an Omiini banana Which broughtits destiny from heaven Ifa says that the success of Oyeku-Meji children and those for whom this Odo is revealed during consultation is guaranteed. It is just a matter of when it will come and how it will come. 3. ‘Ifa says that the person for whom this Odu is revealed shall be blessed with many children. Ifa says that his/her home shall be like a market with children. All the children shall be healthy, lovely, obedient and successful. He/she need to offer ebo with eight rats, eight fish,two hens and money. He/she also needs to feed Ifa with four rats and four fish with palm oil. On this aspect, a stanza in Oyeku-Méji says: Ygbo te'le ki'le mi Igbo te’le ki'te rin denden O5¢0s9-Ega ontroro Dia fun Qlabaminle Til soma Egbd nile Ake Ey to Feyinti m‘aju ekun sunrahun omo Ebo niwon nikose. Translation Let'Igbo birds walk on the ground forthe ground to shake Let Igbo birds walk on the ground for the ground to wet profusely The chirping of Ega, the palm-birds ‘These were declarations of Ifa to Olabaminie The offspring of Egba in the home of Ake ‘When weeping in lamentation of his inability to give birth toa child He was advised to offer ebo Qlabaminle was married for a very long time. Unfortunately, the marriage was not blessed with any child. He tried everything he knew, to no avail. One day, he summoned courage and went to the Awo mentioned above for Ifa consultation; would he be blessed with children in his life? Would he have children who would assist him in his old age? The Awe assured Qlabaminlé that he would be blessed with several children and grand children in his life. He was told that his home shall turn to a market with children. He was however advised to offer ebo as prescribed above, He complied. Before long, his wife became pregnant. She gave birth to a baby boy. Soon after, 135{fe Dida An ination toa Consutation she gave birth to several other children in quick succession. Before long, these children began to give birth to several children of their own. The home of Olabamtinlé was so full of children that people began to compare his home with a market. This comparison gave Qlabamtinlé the greatest joy of his life. Qlabaminle lived and died a very happy man, when he was asked how he got all the children, he used to respond that it was Ifa who promised him that his home shall be as filled with children as a market. 4. Igbo te'le ki'le mi Igbo te'le ki'le rin denden 0$0050-Ega oniroro Dia fun Olabaminle Tlis'omo Egba nie Ake Eyi to Feyintim'gju ekun sunrahan om9 Ebo ni won niko se. Ogb'¢bo, dru'bo Nie 0$9939-Ega Oniroro Ifareé'peile ibee a kun Aad d'oja Ontroro 0800s0-Ega oniroro Translation Let Igbo birds walk on the ground for the ground to shake Let Igbo birds walk on the ground for the ground to wet profusely The chirping of Ega, the palm-birds These were declarations of Ifa to Olabaminle The offspring of Egba in the home of Ake When weeping in lamentation of his inability to give birth to a child He was advised to offer eb He complied Now, the chirping of Ega birds It is Ifa which promised that this home shall be filled with Children And shall be compared toa market 0$00s9-Ega ontirdro, the chirping of the Ega birds we praise! Ifa says that it foresees the Ire of a chieftaincy title for the person for whom this Odd is revealed. Ifa says that he/she shall become a title- holder before he/she died. Ifa says also that he/she shall be blessed with a fitting spouse and also with beautiful and well-behaved children. 136EE oyeku mej: Ifa equally says that the persons for whom this Odo is revealed shall live long. He/she shall never die young. He/she shall never be involved in group death, such as multiple accidents or any other mishap which may cause several people to die at the same time. When the person for whom this Odu is revealed is outside, there is the need for him/her to be careful with what he/she will be eating. Thisis because eating outside may cause serious disagreement between him/her and his/her loved ones. Ifa says that there is need for people to have respect for elders where this Oda is revealed. This Is in order to avoid terrible calamity here. There is also the need to offer the following ebo here, for chieftaincy: two pigeons, two cow-tails, one male duck and money. For a good spouse: two hens for males, cocks for females, and money; for children: four rats, four fish, one guinea fowl and money: for longevity: two cocks and money: for avoidance of calamity: two cocks and money. There is also the need to feed Ifa with ethera hen ora she goat, and to feed Esu with eitheracockor a he-goat. Onall these, a stanza in Oyeku-Meji says: Igba ekinni Won ii pa kube-kube-kube wo'le Aro Mo ni ewo le tipa kubé-kabe-kube wa'le Aro si? Wan ni Oye 'awon nije Mo ni Olaye yoo ghd ogbo Oluyegyeetuye Yoo gho ogba Ohlyeeyegtuye Y06 gbo ogbs Olagbo oun apart Aragbogbo I'etu fil h’ewu gburugburu Y00 gboagbs Olu-Aso Ogbeogbe lyaw9, Os'arewa s'akin Eyito gbagbdogbo To f'omo owd ran onde s’grun Omg own jeleeie Oku biabere O ghéirinw6 odun l'6yee baba re Obi eedegbejeomo Translation The very first time They were congregating in the home of Aro. Tenquired why they were congregating in the home of Aro 137Ita 0i8e:n nian toa Consuhation They responded that they were taking a chieftaincy title 1 prayed that the title holder shall grow old and feeble The title holder shalllive very long on earth The title holder shall grow grey halrand become bald-headed Just like the guinea fowl grows grey hair all over its body ‘The title holder shall be as old as Ola-Aso The newly betrothed wife, who is both beautiful and brave Who grewsoold ‘And used the blacksmith's hammer as her neck pendant The hammer ate away steadily with age And reduced to just a mere needle She spent 400 years on the throne of her ancestors She gave birth to 1,300 children Ifa says that while Oranmila was wandering about, he met people preparing to take chieftaincy title in the home of Aro, He went there to enquire what they were doing. They told him and he blessed them. After this, they asked him to return home as his wandering was enough. He responded that it was not yet time for him to return home. gba eekejl Won ni pakube-kabe-kube wo'le Aro Mo ni emi niwonn pa kube-kube-kube wo'leAro si? Won ni lyawol'awgn ngbe Mo ni lyaw6 yoo gho ogbo Oluyeeyectuys Y6d gbo ogba Oluyeeyeetuye Yoo gbo aghd Olagbéo oun apari ‘Ara gbogbol’etu fii h'ewu gburugburu Yoo gbo ogbe Olu-Aso Qgboogbe lyawo, Os'arewa s'akin Eyito gbogboogbo Tof'oma own ran onde s'grun Omg own jejeeje Okubiabere Ogheirinwo qdun I'syee baba re Obi eedegbejeqmo Translation The second time They were congregating in the home of Aro Tenquired why they were congregating in the home of Ars They responded that they were taking a new wife Iprayed that the new wife shall grow old and feeble ‘The new wife shall live very long on earth ‘The wife shall grow grey hair and become bald-headed Just like guinea-fowl grows grey hairall over its body 138Th cyte es The new wife shall be as old as Olo-Asq. The newly betrothed wife whois both beautiful and brave Who grew soold And used the blacksmiths hammer as her neck pendant The hammer ate away steadily with age ‘And reduced to just a mere needle ‘She spent 400 years on the throne of her forefathers She gave birth to 1,300 children Ordnmila also narrated how he wandered about and returned to Aro's home the second time. He saw people celebrating during a marriage ceremony. When he was told this, Oranmila blessed them. After this, they asked Orunmila to come and celebrate with them in Ard's home and stop wandering about, Orunmila declined their offer and told them that it was not yet time for him to return home. Igba eeketa Wonni pa kubée-kube-kubé wo'le Aro Mo ni emi ni won ni pa kabe-kubé-kube wo'lé Arosi? Wan ni gma 'awgn nike Ma ni Oma yoo gho ogbs Oluyeeyeetuye Yoo gho ogbo Oluyeeyeetuye Yoo gbo ogbo Ologbo ounapari Ara gbogbo I'eto fil h'ewu gburugburu 00 gbo ogbo Olu-Aso Qgboogho Iyawe, Os'arewa ‘akin Eyite ghogbadgbs To fomo owu ranordes'gran Ome own jejecie Okabiabgre O gbe Irinwo qdunl'oyee baba re Obi eedegbeje oma Translation Onthe third occasion ‘They were congregating in the home of Aro enquired what they were congregating in the home of Aro for ‘They responded that they were doing a naming ceremony Tprayed that the new born baby shall grow old and feeble The new born baby shall live very long on earth The baby shall grow grey hair and become bald-headed Just like quinea-fowl grows grey hair all over its body The baby shall be as old as Ola-Aso The newly betrothed wife, whois both beautiful and brave Who lived and became so old And used the blacksmith's hammer as her neck pendant The hammer ate away steadily with age 139Ita Diese: An tnvtation ta Ifa Consultation And reduced to just a mere needle ‘She spent 400 years on the throne of her ancestors She gave birth to 1,300 children Again, Ordnmila narrated how he came to Ard's house the third time. He met them celebrating the arrival of a new born baby. He blessed the baby. Again, he was invited to enter the house of Ard and celebrate with them. This time around he did. Oranmila said that when he glanced at his right hand side, he saw people eating mashed yam with palm oil. They invited him to come and eat but he declined. He said that when he glanced at his left hand side, he saw another group of people eating mashed water-yam with palm-oil. They too invited him to come and eat; and again, he declined. He said that when he glanced straight ahead, he found yet another group of people eating mashed coco-yam with palm-oil. And again, he was invited to come and eat; and this time around, he ate a little and returned to his own home. When he got home, Orunmila said that his adopted parents asked him to tell them what he ate outside; and he responded that he did not know what he ate. Hearing this, his adopted parents said that they were going to beat him up for that. There and then, Orunrmiila said that he declared that it was a forbidden act for anyone to ever lay his/her hand against him. He said that nobody raises his/her hand to beat a cobra, or a boa conscriptor, or a leopard, if not a proficient hunter, That was the time Ordnmila's adopted parents suspected that he was not an ordinary human being after all. In their state of confusion, they asked Orunmila to tell them where he learnt all what he was saying. In order to confuse them the more, Orunmila said that he told them another story to shield himself from answering their question. He said that the event in the story went thus: wo devilish beings named Awdrukd-Madagbaa and Ojo-peroko-ma-we went to Ejigbo-mekan market and gave the mother of Iku (Death) a beating of her life. When Ikd heard of what had happened, he used a cobra as his protection charm and used a scorpion as his charm for finding his ways in the dark. Armed with these charms, Oranmila said that Iku landed on gba tree and felled it. Next it was Edé tree and it was felled. Next it was Troko tree and this was felled. Next it was Ooro tree and again it was felled. In his blind fury and desire 140HH opoks mo to destroy anything and everything that he came across on his way, he landed on Ayunré tree in order to fell it. Ayunré tree dodged to the right side and Iku felt down and broke his fore limbs. Iku pursued it again, and AyUnré tree dodged to the left side and Ika broke his hind-limbs. Iku made a third attempt and broke his waist. Having narrated this story, Oranmiila then demanded from his adopted parents that like the Ayunre tree, we should be seeking Ifa's special protection against Ikt whenever it is coming to land on, and fell a follower of Ifa. When he said this, his adopted parents forgot about every other thing and prayed for protection and longevity from Orunmila and Oyekd-Meji. Igba ekinnt Wonn pa kub¢-kube-kube wo'le Aro Mo niewo le npa kube-kube-kubewo'léAro si? Won ni Oye I'awon nije Ma ni Oldye yoo ghs oghs Oluyeeyedtuye Yoo gho ogho Oluyeeyeetuye Yoo gbo ogho Ologho oun apart Ara gbogbo I'eto fil h'ewu gburugburu Yoo gbo ogbo Olu-Aso Ogbeqgbo lyawo, Os'arewa s'akin Eyi to gbogboagbo To fomo owu ran ondés'orun Omo own jejecie Oka biabere Ogbelrinwo odun|'oyee baba re Obi eedegbejeomo Won nilree mitofee Kinyale Mo lémiotun yalémg gba eekeji ‘Won nh pa kubé-kube-kube wo'le Ara. MontemIni won n pa kube-kube-kube wo'le Aro si? Won njlyaws 'awon righé Moni Iyawo yoo gbo ogbo Oluyésyeetuye ‘Yoo gbo agbe Oluyeeyeetuye Y60.gb0 ogbd Oldgbe oun apart Ara gbogbo l'etu fit h'ewu gburugburu Yd0 gho ogbo Olu-Aso Qgboogbo lyawo, Os'arewas'akin Eyito gbogboagho To Fomo owu ran onide s'gran Qmoowu jejecie Oku biabere ‘Ogbe lrinwo odunl'oyee baba re Obi eedegbeje oma 141{a Die: An invitation to fa Gonsuttion Won nliree mitofee Kinya'le Mol'emiotunya'le mo Igba eeketa Wonn pa kube-kube-kubewo'le Aro Mo nieminiwon n pa kube-kubé-kubéwo'leArosi? Won ni omo lawn ke Mo niQmo yoo gho ogbs Oluyeeyestuye Yoo ghs agbs Oluyeeyeetuye Yoo gboogbe Ologbe oun apari Ara gbogbo’etu fil h'ewu gburugburu Yoo gbo ogbo Olu-Aso Qgboqgbo lyawo, Os'arewa s‘akin Eylté gbogboagbo Tofomoowd ranondes'grun Qmo own jejecie Okubiabere O gbe irinwe gdunl'oyee baba re Obleedegbejeomo Wonniireemitofee Kinyale Igba yi ni mo waa yale Ma siju wo apa amiotan Mo ba wonnibi won gbe nf'epo two isukg Wonni nwaaje Mol'emidje Mo siju wo apa miosi Mo ba won nibl won gbé nfepo Swe ewura Wonninwaie Mol'emioje Mo si'ju wo aarin mi pangba bi oj¢ Mo ba won nibi won gbe nfepo j Iwao kako l'agbala Wonninwaje Emi waajedie nibe Nighati mode'nu Ile Iya mintkinni moje Mo lémio mo ounti moje Baba mintkinni moje Mo té mio mo ounti moje Tya mil'ound nami Baba mil'ound nami Mo ni eewo Orisa Entkan kil si'wo lu oka Entkan ktis'wo luere Entkan ki si’woluekan Bloseqde 142HF yea men Wonniawonta loko mileyti Mo ni awon Awuraku-madagbaa Awon Ojo-peruko-ma-we Awon ni won natya Iku l'oja Ejigbo-mekon Tku mugka Ofise 'Kaaba Omuere Ofideitanna Omuakekee OfiseOruka Iku tee orligba Igba gbira n'ile Iku tee orl ede Ede¢ gbiran'ile Tku ted ori troke Troke gbira a'lle Tkuteoriooro Goro gbira n'ile ‘Ike tee ori ayunre Ayunré yége s'otun-un Tku Fapada Ayunré yege s'dsi Tku Feseda Tka waa f'agbede-meji da reured Kinni yoo ye'ku na l'orl Awo Oba leji-Ove Tfa ni yoo ye'ku nu l'ori Awo Ifanlyoofoyeye'ka Ikutojaden‘ile To nwa Awod bo wa Ifa niyoo fOye ye'ka Translation The very first time ‘They were congregating in the home of Ara enquired what they were congregating for in the home of Aro ‘They responded that they were taking a chieftaincy title I prayed that the title holder shall grow oldand feeble The title holder shail jive very long on earth The title holder shall grow grey hair and become bald-headed Just like guinea-fow! grows grey hair all over its body The title holder shall be as old as Olu-aso The newly betrothed wife, who is both beautiful and brave Who grew sold ‘And used the blacksmiths hammer as her neck pendant The hammer ate away steadily with age And reduced to justa mere needle 143a Did: An hnvtatin to tla Consuttation ‘She spent 400 years on the throne of her ancestors She gave birth to 1,300 children They said my prayers were enough They asked me to come in responded that I was not coming in The second time They were congregating in the home of Aro Tenquired what they were congregrating for in the home of Ara ‘They responded that they were taking a new wife Iprayed that the new wife shall grow oldand feeble The new wife shail live very long on earth The wife shall grow grey hair and become bald-headed Just like guinea-fowl grows grey hair all over its body ‘The new bride shall be as old as Old-aso The newly betrothed wife, who is both beautiful and brave Who grew so oid And used the blacksmiths hammer as her neck pendant The hammer ate away steadily with age And reduced to just a mere needle ‘She spent 400 years on the throne of her ancestors ‘She gave birth to 1,300 children They said my prayers were enough They asked me to come in ‘responded that I was not coming in ‘On the third occasion ‘They were congregating in the home of Aro enquired what they were congregating for in the home of Aro. ‘They responded that they were doing a naming ceremony prayed that the new born baby shall grow old and feeble The new born baby shall live very long on earth The baby shall grow grey hair and become bald-headed Just like quinea-fowl grows grey hair all over its body The baby shall be as old as Olu-asq The newly betrothed wife, who is both beautiful and brave ‘Who wasso old ‘And used the blacksmiths hammer as her neck pendant The hammer ate away steadily with age And reduced to justa mere needle ‘She spent 400 years on the throne of her ancestors ‘She gave birth to 1,300 children They said my prayers were enough They asked me to come in ‘That was the time] entered the house Iglanced at my right hand side saw them where they were using palm-oil toeat mashed yam_ They Invited me to partake in eating I declined their offer Iglanced at my lefthand side 144I yea mon saw them using palm-oil to eat mashed water yam They invited me to come and partake Ideclined there offer Iglanced straight ahead of me [saw them using palm-oil to eat cocoyam in the courtyard They invited me to come and partake Then Late justa little When I returned home My mother asked me what I had eaten I responded that I did not know what I had eaten. My father asked me what I had eaten responded that I did not know what I had eaten My mother said that she would beat meup My father said that he would beat me up I declared that itis an abomination Nobody dare raises his bare hand to beat a cobra Nobody dare raises his bare hand to beat a boa conscrictor Nobody dare raises his bare hand to beat a leopard Except a proficient hunter They asked me who had taught me alll these Instead I responded that it was Awuruku-maddgbad and Ojo- peroku-ma-we They were the ones who beat up Iku (Death)'s mother at Ejighomekan market Ika (Death) took a cobra And made it his protection charm. He took the boa ‘And used it as path finding charm He took the scorpion And made his fighting ring Ikd landed on Igbé tree Down went the Igba tree Iku landed on Ede tree And down went Ede tree Tkd landed on Ooro tree And down wentOoro tree 1kd landed on Ayunre tree But Ayonr¢ tree dodged to theright side ka fell down and broke his forelimbs ‘And Ayonré dodged to the left And Iku fell down and broke his hind limbs. ‘Tky then broke the mid-section of his body Now, whatis it that will ward off Iku (Death) from the head of an Awo Tt is Efi-Oye (Qyeka-Meji) the king Itis Ifa who will ward off Iku from the head of Awo It is Ifa who shall use Oye divination powder to ward off Ika ‘When Iku leaves his home 145‘fa Dida: Ar invitaton tole Consultation And is looking for an Awo to kill Itis Ifa who shall use Qyé divination powder to ward off Ika Ifa says that Oyékd-Meji shall ward off death and other forms of calamity that is about to befall the person for whom this Odu is revealed. The protection of Ifa for this person is guaranteed. 5. Ifa says that it foresees the Ire of longevity for the person for whom this Odu is revealed. Ifa says that Iku, Death, willshow compassion _for him/her. Ifa says that he/she will live to his/her old age. In the same vein, Ifa says that the home where this Od) is revealed shall be spared the pain of death, affliction and other misfortunes. Tf it is during Tkgsedayé, Ifa says that the life of the new bon baby shall be spared and the baby shall live long on earth. The appropriate name of the new born baby is Ikugaanu as given by Ifa. There is the need to offer ebo with one he-goat and money. There is also the need to feed Ifa with four rats, four fish and money. On these, Ifa says: Emidye Iwo Oye Oye sege nila lat'oke @ bo ‘Omg araye wan se bl ojumd lo rim¢ wa ‘Ojumgomgo Baba aye lola Dis fun Ikugaana ‘Tint'grun bo waye Ebg nl won nikose Translation Tam Oye, the twilight You are Oye, the twilight ‘The twilight was just showing appearance in the sky People thought it was the day which had dawned Itwasnot yet dawn twas only the twilight appearing In the sky These were Ifa's declarations to Ikdsaand (Ika had shown me compassion) ‘When coming from heaven to earth He was advised to offer ebo It was Ikdsaana who was coming from heaven to earth. He decided to go for Ifa Consultation so as to determine how successful his sojourn on earth would be: 146UT cya my Would he be successful? Would he be able to live long enough to get married, bear children, build his own house, have his own horse and be able to achieve all those things which made people successful on earth? Ikdsaanu was assured that Ifa had guaranteed that he would live long on earth. Tf he did not die young, he would be able to achieve all his heart's desires. He was then advised to offer ebo as prescribed above. He complied and set out on his journey to earth, While on earth, he was guided and protected by the deities. He was able to live long and happily. He achieved all his earth's desires. Iku showed him pity by leaving him alone te live his life in peace. By the time Tkusaanu died, he was an extremely old man: Emidye Ove Iwo: Qye sege nila lat'oke ebo ‘Qmo arayé won $e bi ojume lo nmo wa Ojumgomgo Baba dye ld la Did fun Tkusaanu Tint'orun bo waye Ebo niwonnikose Ogb'ebo, oru'bo Nj¢ Iku o ba saana gma Awo Aran saanu oma Awo Kiore'lémiran Translation Tam Oye, the twilight Youare Qyé, the twilight ‘The twilight was just showing appearance in the sky People thought it was the day which had dawned Twas not yet dawn Twas only the twilight appearing in the sky ‘These were Ifa's declarations to Ikasaana (Iku had shown me compassion) ‘When coming from heaven to earth Hewas advised to offer ebo Hecomplied ka, please have mercy on Awo Arun, Afflictions, please have mercy on Awo And go to other lands Ifa says that the person for whom Oyeku-meyi is revealed shall be spared the pain of death, afflictions and other evil forces while on earth. 147Me Dida: An Invitation to ite Consustation 6, Ifasays that the person for whom Oyeku-Meji is revealed shall not be allowed to die a group death. He/she shall be spared when there is natural or human-caused disaster such as earthquake, fire, road accident, plane crash, sea mishap and other similar occurrence. Ifa says that there is the need for this person to offer ebo with one he-goat, money and a piece of red clothe. If this can be done, his/her ability to live long and to avoid group disaster is assured. On this, a stanza is Oyek-Méji says: Opa gbdngbs nil siwaju agbon'nini Ese mejeef! nt jijadu na ghorogan-gborogan Dia fun Qrunigjgasq Nijoti won nt'orun bo w'aye Eboniwonni ki won se Translation Ashort staffis used to brush away the early-morning dew ‘The two feet fight for supremacy in their bid tolay claim to the foot-path ‘These were Ifa's declarations to the 165 clothes When coming from heaven to earth ‘They were advised to offer ebo One hundred and sixty five clothes with variety of textures, colours and makes were about to leave heaven for earth. They decided to go for Ifa consultation in order to know how their sojourn on earth would be. The Awo told them that they would all be successful on earth. They were assured that people would love them when they reached the earth and that people would want them te be their companions. They were however advised that there was the need for them to offer ebo with one he-goat each in order to avoid a situation where they, the clothes, would be dying group deaths or where they would be made to accompany corpses to n, The 165 clothes deliberated on the information given to them by the Awo and concluded that even though these Awo were competent, they were nonetheless greedy. The clothes claimed that the Awo were actually demanding for 165 he- goats, They concluded that only thieves could ask for such things and therefore the Awo were thieves. All of them refused to offer the eb except kele-the red clothes or calico. Kélé said that he could not afford the consequence of doubting the Awo. 148Tf oyoau mon Consequently, he went and offered his own ebo. Soon after this, whenever anyone died, ail the clothes, with the exception of Kelé, were used to accompany such corpse to heaven. That was how all the remaining clothes began to die pre- mature deaths while only Kele, was spared. Kelé began to sing and dance and give praises to his Awo. From that time henceforth, it was an abomination and taboo to use calico or red cloth to bury a corpse. Opa gbongbe nit stwaju agbon'nini Ese mejeejl ntl jijadu gna gborogan-gborogan Dia fun Orunigjg aso Nijo ti won nt'orun bo w'aye Ebo ni won ni kt won se Kele nikan ni tbel'eyin tons'ebo Kele id rua Kele lo to ‘Aso to ba m'ebo Kil ba won yun mortga Translation short staff isused to brush away the early-morning dew ‘The two feet fight for supremacy in their bid to lay claim to the foot-path ‘These were Ifa's declarations to the 165 clothes ‘When coming fram heaven to earth They were advised to offer ebo Only Kele, the red cloth, complied Ttis Kele which complied with ifa's advice The clothe which recognized the need to offer ebg Will never experience group death Ifa says that the person for whom this Odu is revealed will never be involved in group death or be involved in mass disaster. 7. Ifa says that there is a female where this Odu is revealed or that if the person for whom this Odu is reveaied Is a female, she needs to be advised that it is in her best interest to marry an Awo or for her man to be fully initiated into Ifa. This is because the female in question has a problem that only those who are consulting Ifa and offering ebo regularly will be able to solve for her. In other words, it is to the advantage of such a woman to do so as she stands to gain tremendously from such relationship, At the same time, if this Oda is revealed during Ikosedayé for a female 149le Dida: An invitation to ite Consultation child, the name of such a baby is Atoor@ and she ought to be given out to an Awo or someone initiated into Ifa when she is matured enough to get married. In the interim, the female is question needs to tie the Ide beads round her waist, wrist or neck as a sign of her being Ifa's wife or Apetebi. She also needs to offer ebo with two cocks, two guinea-fowls and money. She needs to feed Ifa with four rats, four fish and money. On these Ifa says: Emirin ko je k'enio sun n‘ile Italé godogbo ko je k'eni o sun I'od rida Iriso Iri bale ta lebe-lebe-lebé Dia fun Orunmila Tfa rile s'qkq Atooro Ebo niwonnikese Translation The tiny mosquitoes do not allow one to sleep in the room The big biting bugs do not allow one to sleep in the verandah The dew stopped The dew settled The dew dropped and scattered on the ground These were Ifa’s declarations to Oranmilla When going to marry Atoord: He was advised to offer ebo. AtOcro was a very sick woman, She was suffering from all sorts of ailments - ranging from physical, mental, emotional to psychological problem. She had a weak heart and her womb was blocked, making it impossible for her to become pregnant. When the information on her problems leaked out to people, every prospective suitor ran away from her. She became lonely, sad and sicker. Ata stage, she lost all hopes. When Orunmila saw this, he took pity on Atoord and decided to marry her In order to take care of her and help solve all her problems for her. He went to consult Ifa, and Ifa gave him the go-ahead. In no time, Oranmila made all the necessary moves and Atodro became his wife. The parents of Atooro were simply too happy to give her hands away in marriage to Oranmilla. Immediately Atoord moved in, 150UE yen Ordnmila began intensive treatment for her. Before long, she was cured of ali her ailments. Soon after, she became pregnant and gave birth to a baby. She had several children soon after. She became happy, contented and a proud wife and mother for the rest of her life. Emirin ko j¢k'enio sun n'tle Ttale godogbo ko jek'enio suni'odede Iida Iriso Tri bale ta lébe-lebe-lebe Dia fun Oranmila Tfanlos'oko Atooro Ebo niwonnikose Ogb'ebo, Oru'bo Niélridao Iriso Emirin ko je k’eniosunn'‘ile Itale godogbo ko jék'éni¢ sun I'gdede Irida Iriso Ir bale ta lebe-lebe-lebe Dia fan Orunmila Ifa nlg s'okq Atooro Ebo niwon ni ko se Emtrin ko je k'eniosunn'ile Ttalé godogbo ko je k'énio suni'gdede Iida Iriso Iri bale ta lebe-lebe-lebe Dia fun Orunmila Ifa nlos'oko Atooro Ebo niwgnnikose Orunmila duro Ifa ko.0 wa s'gkq Atooro Translation The tiny mosquitoes do not allow one to sleep in the room The big biting bugs do not allow one to sleep in the verandah The dew stopped The dew settled The dew dropped and scattered on the ground These were Ifa's declarations to Orunnilla 151{fe Dida: An invitation ta fa Consutation When going to marry Atodro He was advised to offer ebo He complied Now the dew stapped The dew settled Please Ordnmila Do come and take Atoorg as wife Ifa says that the woman for whom this Odo is cast is an Apetébi. She needs to marry Ifa and she will definitely have cause to rejoice in the end. 8. Ifa says that the person for whom this Odu is revealed shall succeed in life. He/she had been having problems because he/she had been using the wrong materials to feed his/her Ort. Ifa says that itis a taboo for this client to use water as part of the material to feed his/her Ori. As long as this is being done, so long shall he/she be experiencing hardship. The moment water is replaced with palm-oil and used to feed his/her Ori, his/her problems shail be replaced with prospects; despair shall be replaced with hope; disappointments shall be replaced with fulfillment; agony shall be replaced with pleasure and sadness shall be replaced with joy. Tf says that this client need to offer ebo with one he-goat and money in order to neutralize all the negativity caused by his/her initial usage of water as part of the materials for feeding his/her Ori. When next he/she wishes to feed his/her Ori, he/she must first put some drops of palm-oil on the ground before any ather thing is done. On these, Ifa says: Enito nfo'gba Ekuise Eni ti nfo awo Ekulsé Dia fan Eni to jini Katukato Ton'fomib'Oriire Eboniwon niko se Translation Those washing calabashes Isay “well-done” And those washing plates say “well-done” 152Hi oyotu mei These were Ifa's declarations to “he who wakes up early in the Morning And uses water to feed his Ori” He was advised to offer ebo The person in question was a very successful farmer in his time. One day, he discovered that his yields were dwindling gradually. He therefore went for Ifa consultation. During this consultation Oyeku-Méji was revealed. The Awo advised him to offer ebg and feed his Ori. He did. When he was about to feed his Ori, he used water as part of the feeding materials. Instead of improving, his farm yields became worse than ever before. He changed the materials with which he fed his Ori from kolanuts, to coconuts, from pigeon to guinea-fowl, hen, cock, duck, ewe, ram, and so on, but still included water. There was no improvement. He changed his profession several times, He tried hunting, weaving, trading, singing and so on. Still, there was no improvement. His situation was getting worse by the day, One day, he decided to consult another set of Babaidwo for Ifa consultation. He approached the Awo mentioned above. When Ifa was cast for him, Oyeku-Meji was once more revealed. The Awo assured him that his lot would change for the better. He was informed that he was in his present state because he had been using the wrong materials for feeding his Ori. He was also advised to offer one he goat and money. After this he was to feed his Ori with palm-oil and any other materials of his choice, When feeding his Ori, some palm-oil needed to be dropped on the ground before any other thing could be done. He complied. When all these had been done, all the spirits responsible for his anguish and disappointments disappeared and were replaced with those which brought happiness, achievements and progress. He was a very happy man afterwards. Eni to ifo'gba Ekuise Enitinfoawo Ekdise Dia fun Eni to jini Kutakuto Ton'fomib'Orire Eboniwonnikose Won niepo ni ko maa fi bori Ogb’ebo, Oru'bo Nje¢ Iwa mi yoo Io soke nigbayi o Biiponri ina ba gb'epo 153fa Dida: An invitation to if Consuitation Iwaaréasigoke Translation Those washing calabashes Tsay “well-done” And those washing plates I say “well-done” These were Ifa’s declarations to “he who wakes up early in the morning “And uses water to feed his Ori” He was advised to offer ebo He was also told to be using palm-oil instead He complied My destiny shall certainly rise this time When the fire is fed with palm oil Its destiny shall surely go up Ifa says that the luck of this client shall certainly shine through. He/she shall surely become a successful man or woman, His/her tribulations shall become things of the past in a short time to come. 9, Ifa says that it foresees limitless success and achievement for the person for whom this Oda is revealed, Ifa says that this person shall be very successful in the areas of Ifa practices, herbal medicine, conventional medicine, nursing, midwivery, occultism, pharmacy, orthopaedic medicine or nursing, and other para-medical fields. Ifa says that in any field that he/she chooses, his/her popularity shall extend far beyond the community, country or region where he/she resides. He/she shall be sought after by the highly placed and influential people in his/her community. Ifa however warns that in all what he/she he/she must never allows his /her achievements to enter his /her head. He must never show pride. The more his/her success, the more humble he/she must be. The more the humility, the more the success. The person for whom this Odu is revealed needs to offer ebg with two white pigeons, two guinea fowls and money. He/she also needs to serve Ifa with four rats, four fish, one hen and money. On this, Ifa says: 154Hoya mes Enia niko hu'pa oleehu'pa Eniantkohu'yeleoleehu'yele Ookun to nigba qwo to nigba ese Osi tan nba won-gn huwaa pele Did funOgo-Imele Qmo afaaro jeun oldunje Ebo niwan nik se Translation Those whom we thought would raise their arms in pride could not do so at all Those whom we thought would raise their legs in arrogance also falled to do so The millipede which has 200 hands, and 200 legs He was however showing unbelievable meekness ‘These were Ifa's declarations to Ogo-Imele, the lazy one Who, early in the morning, eats other people's food He was advised to offer eb. Ogo Iméle, the lazy one, was an Ifa practitioner. He could not farm. Neither could he hunt. He had no experience in trading. His only interest was in the area of Ifa. He was very versatile in this field. The only snag in this was that his people considered him a lazy man, who would only live through the mercy of. others. They considered that he was living a mendicant life, unfit for any member of their family. They abused him daily. Tired of their incessant harassment, he went to the Awo mentioned above for Ifa consultation; would he become a successful man through his chosen career? Would he be accorded respect and honour in his profession? As a Babalawo, would he be able to acquire all the good things of life which people considered as yardsticks for fulfillment in his life? In response to his questions, the Awo assured him that he would become a very successful Ifa practitioner in his life, that he would be highly respected and honoured in his profession, that he would be able to acquire all the good things of life. That he would be popular and well respected from far and near. The lazy one was told that it was from his laziness that he would be able to achieve all the good things of life. He was however warned against being proud and arrogant. He was told that if he lowered himself through humllity, the Deities shall raise him up by making him prosperous. Conversely, if he showed pomposity, the Deities shall lower him. He was also advised to offer ebq with two white pigeons, ‘two guinea fowls, two hens, two cocks and money. He complied. He did not only comply, he was treating each and every client of his with genuine humility, care and love. This attitude surprised a lot of people and it endeared 55fe ite: An vteion to fe Consuitetion him to his various clients because they always felt welcomed whenever they went tothe house of the lazy one. For this reason, his clients made it a point of duty to introduce more clients to him. Because he was competent in his chosen career, he used to retain these new clients. Soon after this, the lazy one began to accumulate wealth. He felt he was ready to get married. All his people who had hitherto been castigating him rose in his support and he was able to get a good and loving woman as wife. The woman gave birth to several children for him. With his wife and children, he was able to erect a house befitting his status, and in due course he bought several horses. All these he did without being carried away by his achievements and without being “pompous. All his people reluctantly admitted that his chosen profession and his “laziness” really benefitted him. When asked how he was able to achieve so much in his lifetime; he responded that Ifa, labeled as the lazy man's profession was Indeed an interesting career. He concluded that all gratitude was to Ifa who made it possible for him to accomplish all what he did. He was made a community leader and his opinions and suggestions carried a lot of weight in his community. Ena ni ko hu'pao lee hu'pa Enia ni ko hu'yele o lee hu'yele OQ9kun to nigba qw¢ to nigba ese Ositan nba won-gn huwaa pele Dia fun Ogo-Imele Qmo afaard jeun olounje . Ebo niwonnikose : Ogb'ebo, 6 ru'bo Iméle minimose Timo fil'owo Owo Imeig dun l'adanju Eba mi dupe I'owo Ifa En'ifaseun,seun Imelénimo se Timofil'aya Owo Imele don l'adonjo Ebamidupel'qw Ifa En'ifa seun, seun Imele nimose Timofibi'ma Timofikgleo Owoimele dun|'adunju 156A oyun E ba midupe I'gwo Ifa En'ifa seun, seun Imélé nimose Timo niregbogbo Owoimeéle dunl'adanja Ebamidupél'qwo Ifa En'Ifa seun, seun Translation Those whom we thought would raise their arms in pride could not dosoatall ‘Those whom we thought would raise their legs in arrogance also failed to doso The millipede which has 200 hands, and 200 legs He was however showing unbelievable meekness. These were Ifa's declarations to Ogo-Imélé, the lazy one Who, early in the morning, eats other people's food He was advised to offer ebo Hecomplied Ttis my laziness that brought me wealth The profession of the lazy one is very rewarding Help give my thanks to Ifa ‘ThatI am very grateful Ttismy laziness that brought me spouse The profession of the lazy one is very rewarding Help give my thanks to Ifa That Iam very grateful Itis my laziness that brought me children The profession of the lazy one is very rewarding Help give my thanks to Ifa That Iam very grateful Ttis my laziness that brought me house The profession of the lazy one is very rewarding Help give my thanksto Ifa That Iam very grateful Itis my laziness that brought me all the good things of life ‘The profession of the lazy one is very rewarding Help give my thanks to Ifa That Iam very grateful Ifa says that the person for whom this Odo is revealed shall have cause to be grateful to Ifa. As long as he/she shows humility, there is no limit to his/her success in life. 157{a Dide: An invitation to Me Consultation 10. Ifa says that it foresees the Ire of materials success, several children, and general well being for the person for whom this Oduisrevealed. Ifa Says that whenever he/she lends other people money, he/she needs not lord it over those who are his/her debtors. This is because those for whom this Odo is revealed have the tendency to make life unbearable for their debtors. On the other hands, Ifa says that if those for whom this Odd is revealed are the one owing others, they have the tendency not to wish to pay back the money when asked for the money they are owing, they do not believe in explaining their inability to pay ina gentle manner, instead they would ask those they are owing to get lost as they cannot commit suicide because they are owing somebody; and that neither can they be killed simply because they failed to refund what they are owing. Ifa says that there is nothing anyone can do about this because the attitude cannot be changed. If says also that no matter what the person for whom this Odu is revealed has acquired in life, he/she will still be looking for more. Ifa says that he/she shall be getting more and more of all the good things of life, even when he/she does not need such things in any way.The craze to acquire more and more things in fife is what keeps : him/her going at all times. In extreme cases however, it may be his/her undoing. “Ifa says that there is the need for him/her to offer ebo with four four cocks, a couple of histrousersandmoney.On these, a wraraa In Qyeke Mefl says: © e Olowo nil gbe'le rannse, omi Ake Oliwe 0 jebl, omi tori Odo Ko slodo tia o pa otos! sl, omIIbara, OmiAsia ‘Dia fan Kottom! tan Ti ge yeye Ojominieke ‘Tinbe loko is¢ igbanraye *Eyitl Olorun os] waa tanna lwa fan Bbo nl won ni ko waa se A creditor Is he who sits at home and sends (debtors) onerrand, the name of ‘Ake River 158Me Die: An invtation to Ha Consution 10. Ifa says that it foresees the Ire of materials success, several children, and general well being for the person for whom this Oduis revealed. Ifa says that whenever he/she lends other people money, he/she needs not lord it over those who are his/her debtors, This is because those for whom this Odu is revealed have the tendency to make life unbearable for their debtors. On the other hands, Ifa says that if those for whom this Oda is revealed are the one owing others, they have the tendency not to wish to pay back the money when asked for the money they are owing, they do not believe in explaining their inability to pay in a gentle manner, instead they would ask those they are owing to get lost as they cannot commit suicide because they are owing somebody; and that neither can they be killed simply because they failed to refund what they are owing. Ifa says that there is nothing anyone can do about this because the attitude cannot be changed. Ifa says also that no matter what the person for whom this Odu Is revealed has acquired in life, he/she will still be looking for more. Ifa says that he/she shall be getting more and more of all the good things of life, even when he/she does not need such things in any way.The craze to acquire more and more things in life is what keeps him/her going at all times. In extreme cases however, it may be his/her undoing. Tfé says that there is the need for him/her to offer ebo with four pigeons, four cocks, a couple of histrousersandmoney.On — these, a stanza in Oyeku-Méji says: Olowo nll gbe’le ranns¢, omi Ake Oldwo 0 jebl, omi ItoriOde Kosi odotia pa otosisi, omi bara, Omi Asia Did fun Koitomitan Tlise yeye Ojominieke Tinbeloko tse Igbanraye Ey! ti Olgrun 6 siwaa tanna Iwa fun. Ebo niwonnike waa se Translation A creditor is he who sits at home and sends (debtors) onerrand, the name of Ake River 158Toyota mes Accreditor cannot be found guilty for lending money to a debtor, the name of tori River ‘There is no river where a debtor can be executed (for failure to refund the amount he owes) the names of bara and Asia rivers, ‘These were Ifa's declarations to Koitomitan (It is not yet enough for me) ‘Who was the mother of Ojominieke When she was in desperate want of all the good things of life They said that Olodomare would lighten up her destiny that very year She was advised to offer ebo Koitomitan was a very poor woman. She had no money. She had no husband. She had no child. In short, she lacked all the essential needs of life. One day, she went to the Awo mentioned above: would she be able to change her present condition for the better? Would luck smile on her? Would she secure her own spouse and children? She was advised to offer ebo as prescribed above. She did. She was assured that she would be able to secure all the good things of life within one year as it was in her destiny that her life would change for the better in that very year. She was also given a special soap made with in inabo leaves. These leaves were grinded and mixed with soap for bathing. ‘When she got back home, she got a friendly loan from an acquaintance. She lent another person this money at a very high interest rate; from there she began to make huge profit. Anyone who could not pay back the money was usually made to work for her. She was making so much money. At the same time, she was. borrowing money from others at a very low rate of interest and lending out the money at a high interest rate. The Irony here however was that she was never ready to pay back the money she borrowed from others unless she had seen that it might lead her into serious trouble if she failed to refund the loan, but nobody would do this to her as she would go to any length to get her money back from any of her debtors. Before long, she became very rich. Soon after, she had her own husband, and she became pregnant shortly after. Ten months after, she was already a proud mother. She was accumulating money and other material things of life, even beyond her needs. The older she became, the more her urge for material acquisition. She was always hoping to acquire more things than everybody else. That was the urge which drove her into pursuing her business, life, and other activities to success. Oldwo nii gbe'lé ranns¢, omi Aké Olowo 0 jebi, omiItori Odo 159He Dida: An invitation to He Consuitation Ko siodo tia o pa otesi si, omi Ibara, Omi Asia Dia fun Koltomitan Tlise yeye Ojominieke Tinbe Iokols¢ igbanraye Eyiti Olgrun 6 si waa tanna Iwafun Ebo ni won ni ko waa se Ogb'ebo, Oru'bo ‘Toba jet'owoni Kinnijuw9n io Ifa Is'0ju Oloko Niinabo fini nabo'le Is'oja Oloko. To ba jet aso ni Kinnijawgnio Ifa Is'oju Oloko Niinabo fin na bo'le Is'oja Oloko Bo bajet'llé ni Kinnijo won lq Ifa Ys'ofu Oloko Niinabofi rina bo'le Ig'oju Oloko Boba jet'esinni Ktnniju won lo Ifa Is'oju Oloko Niinabo fi nna bo'le Ts'oju Oloko Bo ba je tire gbogbo ni Kianijuwonlolfa oju Olako Translation Acreditor is he who sits at home and sends (debtors) on errand, the name of Ake River Acreditor cannot be found guilty for lending money to a debtor, the name of Itori River There is no river where a debtor can be executed (for failure to refund the amaunt he owes) the names of Ibara and Asia rivers, These were Ifa's declarations to Koitomitan (Itis not yet enough for me) 160Hoyer mat Who was the mother of Ojominieke When she was in desperate want of ail the good things of life They said that Olodumaré would lighten up her destiny that very year She was advised to offer ebo She complied Ifitismoney Let me have more than all others, Oh Ifa Tt isin the presence of the farmer Thatinabé leaves cover the whole farmland Right in the farmer's presence Ifit isdressing materials Let me have more than all others, oh Ifa Ttisin the presence of the farmer Thatinabd leaves cover the whole farmland Right in the farmer's presence If itis housing properties Let me have more than all others, oh Ifa Ttisin the presence of the farmer That inabo jeaves cover the whole farmland Right in the farmer's presence Tfitishorses Let me have more than all others, oh Ifa Its in the presence of the farmer That inabo leaves cover the whole farmland Right in the farmer's presence Tf itis all the good things of life Let me have more than all others, oh Ifa It isin the presence of the farmer Thatinabo leaves cover the whole farmiand Right in the farmer's presence Ifa says that the person for whom this Odo is revealed shall be blessed with all the good things of life. Ifa says that the older he/she becomes, the better his/her chances of becoming wealthy. In fact, the riches of Oyékd- Méji children usually come during the later parts of their lives. 11. Ifa says that the person for whom this Odu is revealed has several enemies. These include those who hate him/her justifiable, those who are envious of his/her achievements and those whose toes he/she had stepped upon deliberately and/or inadvertentiy. Ifa warms that he/she however needs to watch his/her utterances and behaviours in order to avoid accumulating too many enemies in 161{Ma Dida: An invitation fo ita Consuitation his/her lifetime. Ifa says that there is the need for him/her to offer ebo with 20 blades, three matured cocks and feed Esu Odara with one cock. If these are done, he/she will certainly overcome. On these, Ifa says: Pakdere pake At'awo ekun sijinnajinna Dia fan Aja T'awont'Ogidan jo ns'qta araa won Ebg niwon niki won waa se Translation Pakéeré Pake (Name of an Awo) The leopard’s skin shall be spread ata far distance This was Ifa's declaration to Aja, the dog When he and Ogidan, the leopard, were after each other in animosity He was advised to offer ebo Aja, the dog was an enemy of Ogiddn for a very long time. The Dog had many colleagues with whom he planned to kill the Leopard. ‘One day, the Dog went to the Awo mentioned above in order to know how best to overcome the Leopard. The Awo told him to offer ebo with three cocks, twenty blades and money. He was also advised to feed Esu with one cock, The Dog felt that with more than 400 colleagues of his who were prepared to fight the Leopard with him, there would not be much problem in overcoming his enemy. Consequently, the Dog considered the ebo he was asked to offer as a waste of money and therefore unnecessary. He felt that the Awo was a liar anda cheat. He simply ignored his advice to offer ebo. Pakéeré pake At’awo ekun sl jinnajinna Dia fan Ogidan Ti oun ati Aja jo ns'9ta ara aawon Ebo niwgn ni kose Translation Pakééré Paké (Name of an Awo) The leopard's skin shall be spread at a far distance This was Ifa’s declaration to Ogidan, the Leopard 162Wh Gyenu mer When he and Aja, the Dog were after each other in animosity He was advised to offer ebo Ogidan, the Leopard was aware that Aja had gathered all his colleagues and were all planning to eliminate him. Ogidan felt helpless and powerless. ‘Consequently, he approached the Awo mentioned above for Ifa consultation and solution to his problem. The Awo tald him that he would overcome, He was advised to offer ebo as prescribed for Aja. He was also advised to feed Esau. He complied. The moment the Leopard offered the ebg and fed Esu as prescribed, Esu in turn removed the 20 nails in the hands and legs of the Leopard and replaces them with the 20 blades which he offered as part of his ebg. He returned home with the Leopard. He advised the Leopard never to be afraid of any animal in the forest, no matter how big or how many. Allthese, the Dog was not. aware of. ‘One day, the Dog gathered all his colleagues for a show-down with the Leopard. ‘As they approached the Leopard's den, they rushed in. The Leopard was fast asleep. Their noise woke him up. Esa Odara simply whispered into his ears never to be afraid of any animal. He rose up. ‘About five dogs confronted him. He used his new nails given to him by Esv to split them into several parts. Seeing this, the other Dogs dispersed in utter confusion. From that day onwards, any time the Dogs confronted the Leopard, they were usually doing so at their own peril. When their losses became unbearable, they learnt to maintain a good distance from the leopard. Even the carcass ofé leopard created fear In the mind of the Dogs. Pakeeré pake At'awoekonsijinnajinna Dia fun Aja T'awon t'Ogidan jo ns'9ta araa won Ebo ni won ni ki won waa se Pakeeré pakée At'awo ekun si jinnajinna Dia fun Ogidan Ti oun ati Aja jons'ota ara awon Ebo niwgn nikese Ogidan nikan ni nbel'eyin ta ns'ebo Irdlatiba s'eke eleya ‘Irinwo Aja ole lé'pa Ekan 163Hove mes When he and Aja, the Dog were after each other in animosity He was advised to offer ebo Ogidan, the Leopard was aware that Aja had gathered all his colleagues and were all planning to eliminate him. Ogidan felt helpless and powerless. Consequently, he approached the Awo mentioned above for Ifa consultation and solution to his problem. The Awo told him that he would overcome. He was advised to offer ebo as prescribed for Aja. He was also advised to feed Esu. He complied. The moment the Leopard offered the ebo and fed Esu as prescribed, Esv in turn removed the 20 nails in the hands and legs of the Leopard and replaces them with the 20 blades which he offered as part of his eb9. He returned home with the Leopard. He advised the Leopard never to be afraid of any animal in the forest, no matter how big or how many. All these, the Dog was not aware of. One day, the Dog gathered all his colleagues for a show-down with the Leopard. As they approached the Leopard's den, they rushed in. The Leopard was fast asleep. Their noise woke him up. Esu Odara simply whispered into his ears never to be afraid of any animal. He rose up. About five dogs confronted him. He used his new nails given to him by Esu to split them into several parts. Seeing this, the other Dogs dispersed in utter confusion. From that day onwards, any time the Dogs confronted the Leopard, they were usually doing so at their own peril. When their losses became unbearable, they learnt to maintain a good distance from the leopard. Even the carcass of a leopard created fear in the mind of the Dogs. Pakéeré pakée At'awoekon sijinnajinna Dia fun Aja T'awont'dgidan jo nis‘ota araa won Ebo ni won niki won waase Pakeere pake At'awo ekaunsijinnajinna Dia fun Ogidan Tiounati Aja jo nis'9ta ara won Eb ni won nike $e Ogidan nikan ni nbel'eyinto ns'ebo Irg! ati ba s'eke eleya Irinwo Aja ole lé'pa Ekun 163He Dide: An invitation to le Consuitstion Ifa says that the person for whom this Odd is revealed shall overcome Trot Translation Pakeéré Paké (Name of an Awo) The leopard's skin shall be spread at a far distance This was Ifa's declaration to Aja, the dog When he and Ogidan, the leopard were after each other in animosity He was advised to offer ebo, Pakeere Pake The leopard’s skin shall be spread at afar distance This was Ifa's declaration to Ogidan ‘When he and Aja were after each other in animosity He was advised to offer ebo ‘Only Ogidan complied with the advice of the Awo, Itisalllies, itis simply a bid to engage in unrealistic gossip Four hundred dogs cannot overcome the leopard Itisalllies! his/her enemies no matter their number. 12. overcome all his/her enemies. Ifa says that the person for whom this Odu is revealed shall Ifa says that the enemy is more powerful; nonetheless, he/she shall triumph. He/she needs not despair, All that is required of him/her Is to offer ebo with one he- goat and money. He/she needs to procure at least one gong and place it besides Ifa. There is also the need to serve Esu with one cock and serve Obatdld with 16 snails, shea butter, native chalk and money. Ifa says that if all these were done, the enemy would use his/her mischief to hurt himself/herself. On this Ifa says: EmiQye Iwo dye Oye sese nila lat'oke é bo Qmo araye won se biojumo lonmowa Dia fun Agogo Sékete Nijg tioun ati Opa jo ns'ota ara won Ebo niwon nikose 164{1B oyeta tae Translation Lam Oye, the twilight You are Oye, the twilight The twilight was just showing appearance in the sky People thought it was the day which had dawned These were Ifa's declarations to Agogo-Sekete the little Gong The offspring Orisa-Gbowufji (Obatala) When he and Opa, the staff were enemies He was advised to offer ebo Agogo-Séketé, the little Gong, was always living in fear of Opa, the staff. He was afraid that one day, Opa would kill him because Opa had been threatening that there was nothing Agogo could do to prevent himself from being eliminated. Asa result of this Agogo went to the Awo mentioned above for Ifa consultation; would he be able to overcome Opa who had been planning to kill him? Would he be able to live long and enjoy his life? The Awo assured Agogo that he would live long and that he would overcome Opa his arch-enemy. He was informed that whatever Opa planned against him shall be the lot of Opa. He was advised to offer ebg and feed Esu Qdara and Qbatald as explained above. He complied. Soon after this, Opa started to hit Agogo repeatedly in a bid to kill him. Miraculously, Agogo was able to withstand all of Opa's blows against him. Before long, Opa split into pieces and died. Several other Opa were brought to hit Agogo. They all died without being able to harm Agogo in any way whatscever. Agogo was full of joy. He was thus singing and dancing everyday. Ovyesese mila lat‘oke 6 bo Qmo arayé won se bi ojumo lo nmg wa Dia fun Agogo Sekete Nijo ti oun ati Opa jo ris‘ota ara won Ebo niwonnikose Ogb’ebo, d ni'bo Opatol'ouna pa Agogo Ko lee pa Agogo mdo Opalokuo Agogoasigbe'le 165fa Dida: An invitation to Ma Corssatatlon Translation Lam Oye, the twilight You are Oya, the twilight The twilight was just showing appearance in the sky People thought it was the day which had dawned These were Ifa's declarations to Agogo-Sekete the little Gong The offspring Orisa-Gbowaji (Qbatala) When he and Opa, the staff were enemies He was advised to offer ebo He complied Opa who said he shall kill Agogo He was unable to kill Agogo. ItisOpa who died ‘And Agogo was spared Ifa says that the person for whom this du is revealed shall be spared the agony of facing the wrath of his/her enemies. Those who plan evil against him/her shall instead be visited by their evil designs. 13. Ifa says that it foresees victory over enemies for the person for whom Oyeku-Meji is revealed. Ifa also says that the person will live long, In the same vein, Ifa wams that those planning evil against him/her are most likely to meet with untimely death If they do not desist. Tfa says that he/she needs to bath Ifa with Ayunréleavesandfeed Ifa with a matured ram. If this could be done, all his/her enemies will meet with calamities before long. This is why it is not wise to paln evil against Oyekd-Meji children. On this, Eji-Oye says: Qrunmila witba Miiba Mitba Orisa l'Orisa fidaji Orunmila oun w'orereaye Onitald ny Akapo omot'oun lenu? Won nligba oma eku lo nyo Akapo omo tire lenu Oniigbaomo ekulet'gjo Tabi won 0 leet’6jq? Won miigba gma eku wonolee t'ojo Gbogbo omg eku to nba ebitiiyan odt 166TH joka me Ebiti ni yoo réyin won tan porogedo Orunmila witba Miiba Mitba Orisa l'Orisa fidaji Qranmilal'oun w'oreré aye Onitalo nyo Akapo omo t'oun lenu? Won niigba ome eja Id nyo Akapo omo tirelenu Onligbaomoejalet'ojo Tabi won 6 lee t'9jo? Won ni igba omo eja won oleet'ojg Gbogbo gmoeja ten bd Igérée yan odi Igeré ni yoo r’eyin won tan poragodo Oranmila wiiba Miiba Mi ba Orisa l'Orisa fi daji Oranmila I'dun w'oréré ayé Onitalo nyo Aképo omo t'oun lenu? Won ni igba omo eye Io nyo Akapo omo tire lenu Oniigba gmo eyele 'tojg Tabi won oleet'gjq? Won nt igba 9m9 eye won 6 leet'ajo Gbogbo omo eye to ri ba Até yan odi Ate ni yoo réyin won tan porogodo Oranmila wi iba Miiba Miiba Orisa l'Ortsa fidajt Oranmila l'oun w'orére aye Onitalonyg Akapo gmot'oun lénu? Won ni igba omo eran Io nyo Akapo omo tire lenu Ontigba gmgeranlet'djo Tabiwond leet'ojg? Won ni igba gmo eran wondleét'¢jo Gbogbo omo eran to nba llasa 4 yan odi Tlasa ni yoo réyin won tan porogodo: Did fun Oranmila Baba nbe laarin ota Onfojoojumd kominu ogun Ebo ni won ni ko waa se Translation Oranmila declares that it is time to pay homage I respond that it is time to pay homage 167Ita Dida: An invitation to ifa Consuttation Tt is homage paid to Orisa which gives them authority Orunmila says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akapo They respond that 200 rats are the ones troubling your children, the Akapo? They asked if the 200 rats could live long or if they could not. live long? He responded that the 200 rats could not live long All rats keeping malice with the deadfall It is the deadfall that will see their demise Orunmila declares that it is time to pay homage I respond that it is time to pay homage It Is the homage paid to Orisa which gives them authority Oranmilla says that he looked at the long vista of the world He inquired about those making trouble with his children,the Akapo They respond that 200 fishes are the ones troubling your children, the Akapo They asked if the 200 fishes could live long or if they could not live long? He responded that the 200 fishes could not live long All fishes keeping malice with the fish net Itis the fish net that will see their demise Oranmila declares that it is time to pay homage respond that itis time to pay homage Tt is the homage paid to Orisa which give them authority Orunmila says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akapo They respond that 200 birds are the ones troubling your children, the Akapo They asked it the 200 birds could live long or if they could not live long? He responded that the 200 birds could not live long All birds keeping malice with the bird-lime Itis the bird-lime that will see their demise Oronmila declares that it is time to pay homage Trespond that itis time to pay homage Tt is the homage paid to Orisa which give them authority Orunmila says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akapo They respond that 200 beasts are the ones troubling your children, the Akapo. They asked it the 200 beasts could live long or if they could not live long? He responded that the 200 beasts could not live long All beasts keeping malice with cannon. The cannon shall see their demise 168Ti coyote na These were Ifa's declarations to Qranmila When he was in constant fear of uprising against his person He was advised to offer eb Ordnmila discovered that many of his Akapo were discriminated against by other non-Ifa practitioners. There were some of these Akapo whom their enemies were planning to eliminate outright. Some of them had already been incapacitated one way or the other. Some others had been banished from their various places of abode all because of their faith. Having succeeded in doing all these, the enemies decided to deal ruthlessly with Oranmila himself. Unknown to them however, Ordnmila had been extremely worried and uncomfortable with the problems being faced by the Akapo, his spiritual children. Consequent upon this, he went for If€ consultation. He was assured that all those planning evil against him and his children shali meet with disaster. He was advised to feed his Ifa as explained above. He complied. Anyone trying to harm his Akapo would just see in his/her dream that he/she was being pursued and hit by dangerous rams, When they woke up, they became very ill. Many of them died and those who did not die fled their vicinities out of fear. All his Akapo were singing, dancing and praising Oranmila who made it possible for them to overcome their adversaries. Tfa says that anyone who is the enemy of the person for whom Oyeku-Meji is revealed or an Oyékti-Meji child had Qrunmila himself to contend with. Oranmila wi tba Miiba Mitba Orisa !'Orisa fi daji Oranmilal'oun w'orere aye ‘Oni tale nyo Akapo omo t'oun Inu? Won nt igba ome eku Io nyo Akapo amo tire I¢nu Onligbagmoeku let'ajo Tabi won o leet'ojq? Wonntigbagmoeku won oleet'ojg Gbogbo omg eku to nib ebitiiyanodi Ebitini yoo reyin won tan poragodo Orunmila wilba Miiba Milba Orisa Orisa fil daji Orunmila!'oun w'oréré aye Onitalo nyo Akapoomot'oun lenu?- Won nl igba omg eja lo nyg Akapo oma tire lenu Ontigbaomoejaiet'oig 169Ho Dider An inwtation to a Consustation Efi Ogbe Tabi won lee t’9j9? Won ni igba omg eja won oleet'ajg Gbogbo omg ejate n ba Igeree yan odi Igere ni yoo r'eyin won tan porogodo Orunmila witba Miiba Miiba Orisa l’Orisa fi daji ‘Orunmila'éun w'orére aye ‘Oni talo nyo Akapo omg t’oun lenu? Won niigba omg eye lo nyo Akapo omo tire lenu Onligba omg eyele'toia Tabi won oleet'gjg? Won nt igba gm¢ eye won oleet’gjo Ghogbo ome eye to ni ba Até yan odi Ate niyod réyin won tan porogodo Orunmila witba Miiba Miiba Orisa l'Orisa fi dajl Qrunmila 'aun w'orere aye Onttalo nya Akapo omo t'oun lenu? Won ni igba omo eran Id nyo Akapo ome tire Ienu Ontigba omoeranlet'oig Tabi won 0 leet'ojo? Wonntigba omg eran won o leet 'ojo Gbogbo omo eran to nba ilasa a yan odt Tlasa ni yoo réyin won tan porogodo: Dla fan Qranmila Baba tibe laarin ota Onfojoojumg kominu ogun Ebo ni won ni ko waase Ogb'ebo, 6 ru'bo Njeba mikan ota pa Agbo girisa Ifa wad béa mikanota pao Translation Oronmila declares that It Is time to pay homage I respond that it is time to pay homage It is homage paid to Orisa which gives them authority ranma says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akapo ‘They respond that 200 rats are the ones troubling your children, the Akapo? ‘They asked if the 200 rats could live long or if they could _ not live long? He responded that the 200 rats could not live long All rats keeping malice with the deadfall 170i Oyeku Mey It is the deadfall that will see their demise Oranmila declares that it is time to pay homage Trespond that it is time to pay homage Tt is the homage paid to Origa which gives them authority Oranmila says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akapo They respond that 200 fishes are the ones troubling your children, the Akapo ‘They asked if the 200 fishes could live long or if they could not live long? He responded that the 200 fishes could nat live long All fishes keeping malice with the fish net It is the fish net that will see their demise Orunmila declares that it is time to pay homage I respond that it is time to pay homage It is the homage paid to Orisa which give them authority Orunmila says that he locked at the long vista of the world He inquired about those making trouble with his children, the Akapo They respond that 200 birds are the ones troubling your children, the Akapo They asked it the 200 birds could live long or if they could not live long? He responded that the 200 birds could not live long All birds keeping malice with the bird-lime Itis the bird-lime that will see their demise Qrunmila deciares that it is time to pay homage Trespond that it is time to pay homage Tt is the homage paid to Origa which give them authority Oranmila says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akapo They respond that 200 beasts are the ones troubling your children, the Akapo They asked it the 200 beasts could live long or if they could not live long? He responded that the 200 beasts could not live long All beasts keeping malice with cannon The cannon shall see their demise These were Ifa's declarations to Orunmila When he was in constant fear of uprising against his person He was advised to offer ebo He complied Please help butt my enemies to death Help me butt my opponents to death The mighty ram 3f4, please help me butt my enemies to death Tfa says that the person for whom Qyek-Méji is revealed shall overcome all his/her enemies and adversary. Not only this, his/her enemies shall meet with serious calamities at the time they least expected. To fight against the person for whom this Odd is revealed is to take Orunmilla as personal enemy. The person for whom this Odu is revealed is assured of Ordnmila's protection at all times. 171a Dida: An inition fo Ma Consuttation However, it must be noted that this does not give the person for whom this Odu is revealed or even Oyeku-Mejj children the license to be looking for more enemies through behaviours unbecoming of a responsible and responsive member of any society. They too must not plan evil against other people as they too will end up being at the receiving end of Ifa's butt. In Ifa, the maxim has always been “If you abhor evil to come your way, do not throw evil in other people's ways”. Or better put "whatever will pain you if done to you, do not unto others”. 14, Ifa says that if foresees the Ire of longevity for the person for whom Qyeku- Méji is revealed. Ifa says that he/she shall live long, grow old and reside in the midst of the elders. Ifa says also that as he/she grows old, he/she shall be blessed with more and more wealth, honour, prestige, respect and success. Ifa says that he/she shall never be counted among those who shall die young. He/she shall not be found in their midst either. Ifa says that there is need for him/her to offer ebo with two pigeons, two hens, two cocks, four rats, four fish and money. There is need to feed Ifa with two rats, two fish and one hen. On these, Ifa says: Tfalo di oniwiriwiri-ndako Molo di oniwiriwiri-ndakg Ifa K'oju koji K’oju kog’ort ima Ko letee-tee-tee Kadagba osu ko lélosan-an Orunmila ni oun nti Ikglé Orun be wa si Ikele Aye Oun mu Ire Aje Oun mu Ire Aya Oun mu IreQmo un mu kalana, ka futa pelo Oun wa padé awon giripa Iona Won fre won-won-won Orunmila ni nibo le gbe nlo bawgnyi o? Won niawonnig soja a Tokutoku Orunmila ni ki won too de nkg? 172HE oye ten Won lodioj9 el¢ko aaro ba t'ogun bog L'awon maa toode Translation Ifa says, “Hastily do we manouvre a canoe” respond that “hastily do we manouvre a canoe” Let the eye wake up And let the eye mount on top of the nose And stay there gingerly Let the full moon appear in the daytime Oranmila says that while he was coming from heaven to earth He brought with him the Ire of wealth He brought the Ire of spouse He brought the Ire of children He also brought the accomplishment of one's goals He met some able-bodied youths along the way They were all full of life and vitality Oranmila asked, “Where are you all going?” They responded that they were all going to the Tokutoka market (where corpses were being sold) Oranmila asked them when they planned to return to heaven They responded as soon as the early-morning corn- meal seller dips her mixing staff into the porridge They shall return to heaven Orunmila narrated how he was coming from heaven to earth and he brought along all the goad things of life with him. On his way he met some able-bodied youths who were full of strength and vigour. When he asked them where they were going, they responded that they were going to Tokutoku market. Unfortunately, this was where those destined to die young while on earth were going. Ordnmila declared that he could not be in their midst because they were destined to die prematurely deaths. After this, he moved and continued his journey to earth Ifa to di ontwiriwiri-ndako Mo Io di oniwiriwiri-ndake Ifa Kojukoji K'ojukog'oriima Ko Ie tee-tee-tea Kadagba osu kole losan-an Oranmila ni oun 1 ti Tkolé Orun bo wa si Ikole Aye 173Ma Diga: An invitaion to le Consultation Oun mu Ire Aje Oun mu IreAya Oun mu IreQma Oun mu ka lana, ka futa pelu Oun wa padeawon MajesinI'ona Wonnisa'ré girijo-girijo Won tisa’ré girijo-girijo Orunmila ni nibo le gbé nlo bawonyt o? Wonniawon ilo soja a Tokutoku Orunmila niki won tee de nike? Won lodiojo eleko adro ba t'ogun bog L'awon maa too dé Translation Ifa says, “hastily do we manouvre a canoe” respond that “hastily do we mano-uver a canoe” Let the eye wake up And let the eye mount on top of the nose And stay there gingerly Let the full moon appear in the daytime Cornmeal says that while he was coming from heaven to earth He brought with him the Ire of wealth He brought the Ire of spouse He brought the Ire of children He also brought the accomplishment of one's goals: He met some children along the way They were running from one place to the other They were moving without a specific direction Cornmeal asked, “Where are you all going now?” ‘They responded that they were all going to the Tokutoka market Qranmila asked them when they planned to return to heaven They responded that as soon as the early-morning corn-meal seller deep her mixing staff into the porridge They shall return to heaven Corn-meai continued with the narration of his story and stated that when he left the able-bodied youths, he met children who were wandering about without specific direction. He asked them where they were going to and the children responded exactly as the able-bodied youths did. Knowing that those going to Tokutoku market were destined to die young, he declared that he could not 174