Chapter 3 IWORI- MEJI SE ee Sebseg RRSChapter 3 IwORI- MEJI Ai Ifa says that the person for whom ‘Iwori-Mefi is revealed during Ikgsédaye or Itelodu shalt succeed in his/her life. Ifa says that he/she shall perform wonders in life. In fact, all his/her achievements in life shall be unbelievable to his/her colleagues. Many people shall consider the feat, achievements and/or success of the person for whom this Odu is revealed as miraculous. Ifa says that without any tangible means of livelihood, he/she shall be financially successful; without any tangible means of keeping a matrimonial home, he/she shall make a very successful home; without enough means of training his/her children, he/she shall maintain a highly successful family; without the means to take adequate care of himself/herself, he/she shall be healthy, cheerful and happy. Ifa says that there is the need for him/her to offer ebo with three white pigeons, three hens, three guinea fowls, three fish and money. On these Twori-Méji says:- Ogedo owu gb'oke odo Lo payin kekeeke s'oloko Dia fun Alantakun Ti yoo maa se oun gbogbo bi idan bi idan Ebo ni won ni ko $6 Translation The cotton wool stayed across the stream ‘And bloomed invitingly at the farmer This was Ifa's declaration to Alantakan, the Spider Who shall be doing everything as if by magic 198Th cote Alantakan, the Spider, had no money. He had no wife. He had no child. He had no home. As a matter of fact, he had absolutely nothing to show for his existence in life. Tired of this, he went to the Awo Mentioned above for Ifa consultation: Would he ever succeed in his life? Would he have money? Would he have a spouse? Would he beget children in life? Would he have his own home? Would he live long? Would all his wants in life be gotten? Above all, would all his sadness give way to joy? The Awo assured him that he would be able to achieve alll his heart desires in life. The Awo then advised Alantakun, the Spider, to offer ebo as stated above. He complied. Thereafter the Awo prepared a special medicine for him to use. He used it. Before long, Aléntakin was able to produce very strong strings from cotton which he knitted together in form of net. This Net served as his home. He was using the net to trap insects and even small birds. His daily food was thus guaranteed. The surplus, he used to sell and by so doing, he was able to get money to do some other things he wished to do. Before long he was able to accumulate enough money with which to marty a wife of his choice. Soon after this, his wife gave birth to several children for him. Within a short period, the spider was able to achieve all his heart's desires without having any tangible means of livelihood, All what People knew was that the cotton which he knitted into strong strings with which he constructed his net, which served as his home, his trap and means of livelihood came from his abdomen, How it came there was not known. What supplied it there in an inexhaustible way was not known. Everyone considered how the spider made it in life as miraculous. The Spider was full of happiness, He was dancing and singing saying: Ogode owu gb'oke odo Lé payin kekeeke s'oldko Dia fun Alantakun Tl yoo maa $e oun gbogbo bi idan bi idan Ebo ni won ni ko se O gb’ebo, 6 ra'bo Bi idan ni mo se Timo firaje Awo I'Ogodo owa gb'oke Odo Pa'yin kekeeke s'oldko. 199fa Dida: An initaticn t fa Consetion Owo bi idan I'Eda nse Bi idan ni mo se Ti mo fi raya Awa I'Ogode owu gb'oke Odo Prayin kekeeke s'oldko Owe bi idan I'Edu rise Bi idan ni mo se Timo fi ko'le Awo lOgodo owd gb'oke Odo P'ayin kekeeke s‘oloko Owo bi idan I'Edu nse Bi idan ni mo se Timo fi n'fre gbogbo Awo l'Ogédé dw gb'dke Odo P'ayin kekeeke s'dloko Ow bi idan I'Edu nse Translation The cotton wool stayed across the stream ‘And bloomed invitingly at the farmer This was Ifa's declaration to Alantakun, the spider Who shall be doing everything as if by magic He was advised to offer eb He complied I got my wealth as if by magic "The cotton wool stayed across the stream And bloomed invitingly at the farmer’ Ifa does his things miraculously I got my spouse as if by magic ‘The cotton wool stayed across the stream And bloomed invitingly at the farmer’ Ifa does his things miraculously I got my children as if by magic "The cotton wool stayed across the stream And bloomed invitingly at the farmer’ Ifa does his things miraculously I got my home as if by magic "The cotton wool stayed across the stream ‘And bloomed invitingly at the farmer’ fa does his things miraculously I got my Ire as if by magic “The cotton wool stayed across the stream ‘And bloomed invitingly at the farmer’ 2001 sero Ifa does his things miraculously Ifa says that the person for whom Iwori-Mej] is revealed shall get all the Ire in life in a miraculous manner. 2. Ifa says that the person for whom this Odo is revealed needs to dedicate his/her mind and attention to Ifa. Ifa says that the more he/she does this, the more Ire he/she will acquire. Ifa says that if he/she Is dedicated to Ifa, Ifa in turn will never lose interest in all his/her matter. Ifa says that there is the need for him/her to offer ebo with four rats, four fish, two hens and money. He/she also needs to feed Ifa with one matured goat. On this issue, Ifa says:- Eni a ba wa'de laa baa re'le Enil aja ba wa l'aja ibaa lo Dia fan Elef-lwort Tl yoo te’ja ire mo Akapo o re girigiri Ebg ni won ni ko $e Translation ‘The person whom we follow out is he whom we ought to return home with The person whom a dog accompanied out is he whom the dog returns home with ‘These were Ifa's declarations to Eleji-Iwort (Iwori-Mefi) ‘Who shall take an intense but benevolent look at his Akapo. He was advised to offer ebo Eleji-Iwori was a delegate of the Divinities. He was given the authority to disburse all Ire of life to those who are dedicated to Ifa. His main problem however was how to know the best way to disburse the Ire. For this reason, he went to the Awo mentioned above to determine how best it would be for him to Identify those who deserve the Ire so as to avoid a situation where those who were not worthy of those Ire were those who received them. 201{fa Dida: An ination te Consutaon The Awo assured him that only those who deserved the compassion and benevolence of Ifa shall receive them. He was advised to offer ebo as stated above and to feed Ifa with one goat. He did. Thereafter, he was advised to use the following criteria to judge those who deserve all these Tre from Ifa: i. Dedication: Those who shall be given the Ire shall be totally devoted to Ifa. He/she shall not mix his/her loyalty to Ifa and Olodomare with other beliefs. li. Honesty: He/she must be honest in thought, speech and action atall times iii, Hopefulness: He/she must be hopeful and rely on Ifa for all things at all times, He/she must also be patient at all times. iv. Humility: He/she must be humble to Ifa and Olodomare, his/her superior, his/her colleagues and even his/her subordinates at al! times. Eleji-iwort began to use these criteria for all Ifa practitioners. The more these criteria were followed and adhered to, the more the success and achievement of the Ifa devotees, Those who followed all the laid-down criteria of Eji-Iwori began to sing and dance, They began to rejoice in Ifa, saying: Eni a ba wa'de laa baa re'le Enl aja ba wa I'aja nbaa lo Dia fun Eleji-Iwor Ti yoo te'ju ire mg Akapo o re girigirt Ebg ni won ni ko se © gbebo, 6 rube Ifa te'ju m9 mi, O wo mi ire Efi koko Iwort BI o ba te'ju mg ni A maa l'owo l'owo Eji koko Iwort Omg 0 re emi nse Ej koko Iwort 202vot op Bi o ba te‘Jd mg ni A maa ni‘re gbogbo Efi koko Iwort ‘Omg ¢ re 'emi rise 0 Efl koko Iwort Ifa te'ja mq ml, O wo mi ire Ej koko Iwort Omo Q re lemi nge Ej koko Iwort Translation The person whom we follow out is he we ought to return home with The person whom a dog accompanies out is he whom the dog ought to retum home with These were Ifa's declarations to Elefi-Iwort Who shall take an intense but benevolent look at his Akapo He was advised to offer ebo He complied 1f4, please take an intense glance at me with your eyes of benevolence All hail Iworl-Meji, the mighty Tam indeed your child All hail Iworl-Mefi, the strong Tf you take an intense look at one One will surely be wealthy All hail Iwort-Mefi, the mighty Tam Indeed your child Al hail Iwor-Mefi, the strang If you take an intense look at one One will surely be blessed with a good spouse All halt Iwort-Mefi, the mighty Tam indeed your child All hail Iwort-Mefi, the strong If you take an intense look at one One will surely be blessed with lovely children All hail Iworl-Mefi, the mighty Tam indeed your offspring All hail Iwort-Mefi, the strong If you take an intense look at one ‘One will surely be blessed with properties All hail Iwort-Mef, the mighty lam indeed your offspring All hail Iworl-Meji, the strong Tf you take an intensive look at one 203ta Okt: An inion ata Congtation One will surely be blessed with alt Ire in life All hail Iwor-Mefi, the mighty 1am indeed your offspring All hail Twort-Méjf, the strong Tam indeed your child All hail Twort-Mejl, the mighty Ifa says that the more dedicated, humble, honest, patient and hopeful the person for whom Iwori-Méji is revealed, the more benevolence he/she will acquire. Ifa says that with dedication, humitity, hopefulness and honesty, all the Ire in life, without exception, is guaranteed for the person for whom this Odo is revealed. 3. Ifa says that the person for whom Iwori-Meji, is revealed shall be blessed and assisted by not only Ifa, but also Ori and Ayé. The person for whom this Odo is revealed shall be supported by Ifa, Ori and Ayé. He/she shall be blessed and pampered by all these deities. Ifa says that it is advisable for the person for whom this Odv is revealed to procure 16 fresh fowl egg-four to be offered fresh asebo. The remaining 12 are to be boiled; four to be used to feed Ifa, four to feed Ayé and the remaining four to feed the Ori of the person for whom the Odd is revealed. On these, Ifa says: Kékenke I'awo kekenke Gegenge l'awo Gegenge Dia fun Orimontkee Qmg at’orun ke'ri keke wa'le aye Ebo ni won nt ke se Translation To take care of the person who deserves being taken care of To pamper the person who ought to be pampered This was Ifa's message for Orimontkee Who brought his own lovable Ori from heaven He was advised to offer ebo 204TE rt Orimantkeg went to the Awo stated above for Ifa consultation. He wanted to know if he would have the support of [fa in his life in accomplishing all his heart's desires. He was sure that he could not achieve everything all alone. That was why he wanted to know if he would be blessed with the support of Ifa and other Deities. ‘The Awo assured him that for him, the backing of Ifa was guaranteed. Not only this, he was also assured that his Ori was equally in his support right fromheaven. To crown itall, Ayé was also in his support. He was advised to offer ebo and feed the Deities as stated above. He complied. Before long, all the good things of life came his way. Ifa, his Ori and Ayé came to his aid and he succeeded where all others failed. After achieving so much, he was still being assured of the continuous assistance ‘ied support of the Deities. He was thus full of gratitude, saying: Kekenke l'awo kekenke Gegenge I'awo Gegenge Dia fun Orimonike¢ ‘Omg at'qrun ke'rl keke wa'le aye Ebo ni won ni ko se © gb’ebo, 6 ru'bo Ifd maa ke mi nisd Ori mda ke mi niso Entyan maa ke mi niso Gege 1aa k’eyin adie o ‘Translation To take care of the person who deserves being taken care of To pamper the person who ought to be pampered This was Ifa's message for Orimontkee Who brought his own lovable Ori from heaven He was advised to offer ebo He complied Now, let Ifa continue to pamper me Let Oni continue to assist me ‘And let Ayé continue to assist me Gingerly does one collect and handle fowl eggs 205ta Did: An vation tote Consutation Ifa says that the person for whom this Odo is revealed shall be loved and treated with care by Ifa, Ori and Ayé. 4. Ifa says that it foresees all Ire for whom ‘Iworl-Méji is revealed. Ifa says that he/she shall nat lack any Ire in his/her life. He/She shall be blessed with wealth, good spouse, health, beautiful and responsible children, a home of his/her own, long life and prosperity. Ifa however advises him/her to show hospitality to visitors and strangers at all times, By so doing, all the good things of life shall be his/hers. There is also the need for him/her to offer ebo with three pigeons, three hens and money. On this, a stanza in this Odo says: Qrunmila lo di sit Mo mi ki oro o yeba Oranmila nt ki d’omid'omi o feso d'omi Ke ma baa d’omi s‘dlojo I'ara Translation Oranmila declares that it is time to rest peacefully I respond that all evil principalities must disperse Qranmila cautions all water throwers to throw away water with care and consideration Lest they wet an important visitor Qranmila called on alt his disciples and gave them fecture on the need to treat visitors and strangers with respect, and on the virtue of: showing them hospitality. This, he said was important because a good Awo must learn never to maltreat anyone because one can never tell who would be of use and importance to him/her in future. He warned them especially on those visitors whom they had never met before in their lives. He emphasized that the more respect and humility they show towards them, the more blessing they will receive from Olédamare and Ifa. Qrunmila also enjoined ail his disciples to go home and offer ebo with three pigeons and three hens each. The disciples wanted to know why they should offer such ebg and what profit they were expected to gain by so doing. Qrdnmila then told them that all the good things of life were strangers to us. 206TL oe ap The way we treat them would determine how their responses to us would be. A spouse that we would marry in future was once a stranger to us. We needed to study all aspects of each other's characters for a long, long time to come before we could declare that we really knew each other very well. The riches we would get in our lives were strangers to us until we began to acquire them and know how best to utilize them, since how we acquired our wealth were more of speculations, accurate and guesswork, in a conducive business environment and more especially shear luck. Our children were strangers to us until we begot them. Even after giving birth to them, we could not fully understand their characters. All the other Ire we got in ‘our lives were strangers to us because we simply could never understand the format they would take before and after their acquisition. They all comptied with the advice of Qrunmila. They all offered the ebo as advised. Before long, all the Ire in life came to their homes to stay permanently because they (the Ire) were well treated. The Awo became wealthy, they had good spouses, they gave birth to good children, they were honoured with chieftaincy titles, and they lived purposeful lives in relative comfort and peace of mind. They were very happy. They were singing and dancing, saying: Qrunmila lo di sit Mo ni ki coro o yeba Orinmila ni ki d’omid'omi 0 fes9 d'omi Ko ma baa d'omi s‘olojo l'ara Mo ni alejo wo nio? O ni alejo ajé nio Mo ni alejo wo ni? O nj alejo aya ni Mo ni alejo wo ni? Oni alejo omo nio Mo ni alejo wo ni? O ni alejo ogbo ni Mo ni alejo wo ni? 0 ni alejo ire gbogbo ni Ko pe, ko jinna E wa ba ni ni wows ire gbogbo 207fra Dida: An invitation fo ta Consuttion Translation Oranmila declares that it is time to rest peacefully T respond that all evil principalities must disperse Qranmila cautions all water throwers to throw away water with care and consideration Lest they wet an important visitor Task that what type of visitor (is Oranmtla referring to) He responds that it is visiting Ajé (Wealth) asked that what other type of visitor He responds that it is visiting Aya (Spouse) asked that what other type of visitor. He responds that it is visiting Qm9 (Children) T asked that what other type of visitor He responds that it is visiting Oye (Chieftaincy) Task that what other type of visitor He responds that it is visiting Ogbo (Longevity) Task what other type of visitor He responds that it is visiting Ire Before long, not too far Join us in the midst of all Ire Ifa says that the person for whom this Odi is revealed shail be blessed with all Ire in life as long as he/she takes care of visitors and strangers. Ifa says that he/she shall be conferred with a title in recognition of his/her good deeds. 5. Ifa says that there is the need for the person for whom this Oda is revealed to be properly initiated into Ifa. Ifa says that he/she shall not be left alone he/she shall be taken proper care of by Ifa, With the initiation, all problems shall be solved for him/her. His/her sorrow shall be converted to happiness; his/her worries shall be changed to assurances; poverty to riches; and failures to successes. A stanza in ‘Iwori-Mefji supporting this says: Ind nifta sangan ja'ko Oorun nil ta sansan kan'run ‘Onta ota ‘Onran o ran fonran'kun kan owa Dia fun Orunmila Ifa yoo maa tun ilé eni ti ko sunwon se 208Ebo ni won ni ko se Translation The fire is it which lights the farm completely The sun shines and illuminates the heavens ‘The spinner does not spin And the roller does not rol! only one strand of cotton string ‘These were Ifa's declarations for Oranmila When he wished to improve the lot of those whose home were in shambles He was advised to offer ebo. Very many people were in trouble. All what they were doing had no head; they were living their lives in sheer frustration. They did not know what to do to improve their lot. For this reason, they approached Orunmila for possible solutions to their problems. Orunmila in turn approached the Awo mentioned above for Ifa consultation: Would he be able to improve the lives of those who had approached him on their various probiems? Qranmila was assured that he would be able to solve all their problems for them. He was advised that all those having these problems needed the adequate and all-encompassing protection of Ifa. Consequently, they needed to be properly initiated in order to ensure that ail their problems were solved. Ordnmila returned home and began to initiate all those having problems and all their problems began to disappear. Their lives began to change for the better. They were all full of joy for the good things Ifa had done for them. Ina nifta sansan ja'ko Oorun nif ta sansan kan'run Onta ota Onran © ran fonran'kun kan owu Dia fun Orunmila Ifa yoo maa tun ilé eni ti ko sunwon se Ebg ni won ni ko se O gb'ébo, 6 ru'bo Nj¢ Ori Awo we Awegbo ma nio 2091a Dida: An invtetion to Ha Consultation Ipin Awo we Translation The fire is it which lights the farm completely The sun shines and illuminates the heavens The spinner does not spin And the roller does not roll only one strand of cotton string These were Ifa's declarations to Oranmila ‘When he wished to improve the lot of those whose home were in shambles He was advised to offer ebo. He complied The On which Awo washes through initiation Such Ori shall succeed and enjoy longevity ‘The Ori which Awo washes through initiation Ifa says that It shall not allow the person for whom this Odd is revealed to face problems in his/her life. 6, Ifa says that the person for whom this Odu is revealed shall succeed in life. He/she shall be able to attain all his/her heart's desires - be it wealth, spouse, children, longevity or even peace of mind. Ifa however advises that the person for whom this Odd is revealed must never attempt to become number one or number two in anything he/she does. He/she must never aim to become the president or chairperson of any association or society. He/she must never aim beyond being the number Three. There lies his/her success, There lies peace of mind for him/her. Aiming beyond Number Three position in his/her life is like sending an open invitation totrouble and restlessness. There is the need for the person for whom this Odi is revealed to offer his/her ebg as Arokore: three guinea-fowls, three cocks and money. He/she also needs to feed Ifa with one matured goat. On these, Ifa says: Irgke idi ab'id! sangele-sangele Diafun Eleji-Iworl 210BD io ae TI yoo ge Iketa Odu wa'le Aye Fbo ni won mi ko $e Translation ‘The Ifa tapper carved with Ich wood with its broad but uneven base This was the Ifa cast for Iwori-Mefi Who shall occupy the number three position among the Odu when coming into this Earth He was advised to offer ebo The 16 principal Oda were coming from heaven into the world. They were taking various positions of seniority which they expected to maintain while on earth. Consequent upon this, Efi-Iwori went to the ‘wo mentioned above for Ifa consultation in order to determine which position would be most advantageous to him while on earth. The Awo first assured him that his journey to earth would be very fruitful. He was also informed that he would have peace of mind and would be highly respected on earth. He was asked to offer his ebo as Ardkore and for him to use three things in each category of materials he was asked to offer - three rats, three fish, three pigeons, three hens, three guinea fowls, three cocks and so on. He was also asked to feed Ifa with a matured goat. He complied. Thereafter, he was advised to go for the Number three position as there laid success, achievement, victory, peace of mind, fulfillment and harmony for him. ‘Iwori-Meji agreed and went to the remaining principal Oda that he was contented with the Number Three position. The 16 principal Odu left heaven in the following order of seniority- Ofan-Meji, Number One; Os¢-Meji, Number Two, ‘wori-Mefi, Number Three; Odi-Meji, Number Four; Irosun-Meji, Number Five; Qwonrin-Meji, Number Six; Obara-Mejl, Number Seven; Okanran-Méfi, Number Eight; Ogunda-Meji, Number Nine; Qsa-Meji, Number Ten; ‘Tka- Meji, Number Eleven; Otarapon-Meji, Number 12; Otura-Meji, Number 13; Trete-Meji, Number 14; Qyeku-Meji, Number 15; and Eji-Ogbe, Number 16. While on earth, Ofan-Meji, the most senior Oda, began to misbehave and his misconduct was affecting the whole 16 Odu. They tried to settle the problem amicably without success. Before long, the misconduct of Ofun- Meji began to rub on Osé-Meji which occupied the second position. This 211a Dida: Am inuittion tof Consultation crisis soon came to a head and Oftn-Méji was displaced from the Number One position to Number 16. Osé-Meéji was moved from Number two Position to Number 15. Conversely, Eji-Ogbé the most junior among the 16 principal Odu was moved from Number 16 to Number One position, while Oyéku-Meji was moved from Number 15 to Number Two Position. All these movements and crises did not affect Iwori-Meji in any way. He still maintained his Number Three position. Any time he remembered the advice of his Awo to him, he was always grateful to Olodumaré that he heeded the advice. Since the time that he had been occupying this position, he never had any cause to regret. Iroke idi ab'idi sangele-sangele Dia fun Eleji-Iwori Ti yoo se iketa Odu wa'le Aye Ebo ni won ni ko se 0 gb’ébo, o ru'bo Mo k'eta Odu mo sinmi o Eyin o r'Etefi-Iwort Bo ti k'eta Odu wa'ye Mo k'eta Odo mo sinmi o Translation The Ifa tapper carved with Ic} wood with its broad but uneven base This was the Ifé cast for Iwori-Meji Who shall occupy the Number Three position among the Odd when ‘coming into this Earth He was advised to offer ebo He complied I occupied Number Three position; I have peace of mind Behold Iwori-Méj! who came into this world, occupying the Third position I occupied the third position ‘And I have peace of mind and satisfaction. 7, Ifa says that it foresees the ire of pregnancy and child-bearing for a couple who are in search of a baby. Ifa says that they will not wait for too long before their prayers are answered, Ifa says that if the 212TE soon appropriate ebg is offered at the right time, the woman in question will surely miss her menstrual period and become pregnant that very month. Ifa says that there is the need for them to offer ebg with three hens, three rats, three fish, three round white chalks, three big camwood and money. Ifa says that they need not overdo things in terms of copulation and they should be hopeful and prayerful. On These, Ifa says: Qgan nil m'ort jo ade O m'ese mejeejl jo yeye Orubu efun lo ba'lé o ko romo-rumu Ata ba'le fo pee Dia fun Ato Iglogig TH s‘omokanrin Isalaye Abo fun Ase TH s‘qmobincin Orun Igbati won Ameénu u sunrahun omo. Ebo ni won ni ki won waa se Translation ‘The tip of an ant-hill resembles a crown: The legs were rooted firmly to the ground ‘The round shaped native chalk fell down, and scattered white dust about ‘Ata, the ridge at the top of a house, fell down and broke into pieces These were Ifa's declarations to Ato loloola, the slimy Sperm Their offspring here on Earth And also to As@, the Menstrual egg Their offspring in Heaven When they were both lamenting their inability to beget a child They were advised to offer eb Both Ato I9lgglo, the slimy Sperm and Asé, the Menstrual egg had been married for sometime without being able to beget a child. Consequently, they went to the group of Awo mentioned above for Ifa consultation; would they be able to beget a baby of their own? If yes, would it happen that month? 213Ma Dido: An invitation to Mo Consurtaton The Awo assured the two of them that they would certainly be blessed with a child of their own. They were advised not to be in a hurry and not to overdo things. They were also advised to offer ebo as prescribed above. They complied. That same month, when it was time for Ase to pass her time, she discovered that the menstrual flow had ceased to come. They began to pray. They were advised not to copulate for the next three to four months. They complied. After 10 months, Asé delivered a bouncing baby. She was full of gratitude to Olodumaré, Both Ase and Ato lologlo, were giving praises to their Awo saying: Qgan nti m'orl jo ade O m'ese mejeejl jo yeye Orubu efun Io ba'le 6 ko rumo-rumu- Ata ba'le fo pee Did fun Ate Ielegie TH s'omokunrin Isalayé Abu fan Ase TH s'omobinrin Orun Igbati won nmenu u sunrahon oma. Ebo ni won ni ki won wad se Won gb'ébo, wan ru'bo At'Age, at'Ato Tia fe ku te o wa mo E ba I'awo-l'ase kee d'omg tuntun Translation ‘The tip of an ant-hill resembles a crown The legs were rooted firmly to the ground The round shaped native chalk fell down, and scattered white dust about Ata, the ridge at the top of a house, fell down and broke into pieces These were Ifa's declarations to Ato lologl9 the slimy Sperm Their offspring here on earth And also to Ase Their offspring in Heaven When they were both lamenting their inability to beget a child They were advised to offer ebo They complied 214Eee PRT RRR TEER IE te MarR Th wort Now, both egg and sperm Which we have missed for now Please undergo transformation processes and turn into a bouncing baby Tfa says the couple for whom this Odd is revealed shall be blessed with a bouncing baby. They are however cautioned that immediately after they noticed that the woman had missed her period, they should avoid having sexual intercourse with each other for at least three months in order to give the pregnancy time to develop without interruption. 8. Ifa says that it foresees the Ire of child-bearing for the woman for whom this Odo is revealed. Ifa says that all the children that this woman shall be blessed with shall be very influential. They shail all occupy the position of kings and queens and shall be treated as first among their colleagues. At the same time, Ifa says that it foresees the Ire of a good wife for a man who is in search of acompatible spouse. The person in question is currently facing financial hardship but Ifa says the hardship shall give way to financial success. All the children whom the woman will give birth to shall be great and influential. The man himself comes from a very highly placed and deeply traditional home. He needs not worry since all his children shall be great, even greater than him and anyone who had ever come out of that lineage before. On all these, a stanza in Iwori-mefi says: Qrunmiia lo nse mi reere Emi naa wi, mo Io nse mi rere Orunmila Koto ona nti s'awo imojin gbungbungbun Olawo igi meje nil nbe I'ode Isdlaye Agbaagba igi mefa mi nbe I'ode Isalaye Agbaagbe igi mefa lo da awo s‘ile Okt Efon Apa nitan'na of0 Troko a ya gbira n’ha Ako n d'ade orf Orara nw'qwu ee Ologunnsese¢ lo fi gbogbo ara sin gmqokun ka'le beerebe Egungun te¢re awo Ile Onire-Sanbe 215a Dida: An iovtation ots Consutation Dia fun Oniree-Sanbe To Feyin ti m'djuekun sonrahun omo Ebo ni won ni ko wa se Translation Qronmila declares that ‘it is giving me a feeling of accomplishment! I respond that ‘it is giving me a sensation of success’ The hoilow part of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on earth There are also six elderly trees on earth The six elderly trees started Awo practices at Okitl Efon Apa tree sprouts the flowers of financial success ‘Iréko tree breaks and loses one of its major branches Ako tree adorns its head with a crown Olagunnges@ tree covers itself with okun beads The slender Egangun, the resident Awo of Ortree-Sanbe He was the Awo who cast Ifa for Orfree-Sanbe When weeping in lamentation of his inability to have a child He was advised to offer ebo Onirée-Sanbée was the Oba of Iré. In spite of this however, he was living in abject poverty. He had no money, no wife, no child, and no good cloth and if not for the fact that he was living in the palace of his ancestors, he had nothing which could be rightly catled his personal belonging. He struggled and got a wife. Unfortunately for him, the wife was with him for several years without becoming pregnant. Tired of all these problems, he went for Ifa consultation in the home of the Awo mentioned above: Would he ever be able to have an heir in his life? Would his problem give way to success? Would he too be called the proud father of at least one child in his life? The Awo assured him that he would be able to have not only a child, but several children. He was informed that his children would even be greater than him. He was also informed that through the children he would beget, his influence would spread throughout the length and breadth of Yorubaland. He was however advised to offer ebg with six rats, six fish, three hens and one matured goat. The reproductive organ of the goat, (including the womb) was to be cooked with éyinbtsdwo leaves for his wife to eat in order to assist her to become pregnant. 216TE ce oa Hearing this, Onirée-Sanbé was ready to offer the ebo, but there was a snag. He had no money with which to purchase all the ebo materials. He therefore solicited the assistance of his relatives and all the ebo materials were procured, Before long, the wife of Onirée-Sanbé became pregnant; she gave birth toa baby boy. The baby was named “Omotara” meaning the child whom relatives assisted in procuring the ebg materials. When the child grew up, they made him Qba-Alara in Tlara-Ekiti, a town named after him. Qrunmila Io nse mi reere Emi naa wi, mo Io nse mi rere Oranmila Kote gna nil $'awo imojin gbungbungbun Oluwo igi meje nif nbe I'ode Isdlaye Agbaagba igi mefa ni nbe I'ode isalaye Agbaagba igi mefa lo da awo s‘ilg 'Okiti Efon Apa iitan'na ogo Iroko a ya gbira nha Ako nt d'ade ori Oruru nw'ewn ej¢ Ologunnsese Io fi gbogbo ara sin emgokun ka'lé beerebe Egungun téere Awo ile Onire-Sanbe Dia fun Oniree-Sanbe To Feyin ti m’oju’ ekun sunrahan omo Ebo ni won ni ko wa se Translation Qrunmita declares that ‘it is giving me a feeling of accomplishment! Irespond that ‘it is giving mea sensation of success’ The hollow part of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on earth Thereare also six elderly trees on earth The six elderly trees started Awo practices at Okiti Efon Apa tree sprouts the flowers of financial success ‘Troko tree breaks and loses one of its major branches Ako tree adorns its head with a crown Oruru wears the dress of blood Ologunnsese tree covers itself with okon beads The slender Egungun, the resident Awo of Onirée-Sanbé He was the Awo who cast Ifa for Oriree-Sanbe 217{fe Disa: An invitation to Ma Consutteos When weeping in lamentation of his inability to have a child He was advised to offer ebo Ortiree-Sanbe, still in penury wanted another child. His wife was unable to become pregnant. He went back to his Awo. He was again advised to offer ebo. There was no money. He again summoned his people for deliberation on his matter. His people deliberated and assisted him again in procuring all the ebg materials. The ebo was offered and his wife became pregnant and delivered another baby boy. The child was named Oro-Omo- to-Ajord - meaning, the matter of having a child is worth detiberating upon. When this child grew up, he was made the Qba of a town. The town was named Tjero-Ekiti after him. Thus he became the Ajero of Ijero. Again they wanted to have another child. His wife was unable to become Pregnant. He went back to his Awo for solution. He was advised to offer the same ebo as before. Again, there was no money. This time around, he was too ashamed to summon his relations to his assistance. He therefore decided to go into the forest to cut firewood for sale. He did this until he was able to gather enough money with which to procure all the ebo materials. He then went to offer the ebo. His wife became pregnant and another baby boy was delivered. He named the boy Onttagi-Olélé the child born while we were hewing firewood for sale. When he grew up, he was made the Qba of Itagi Ekitl, a town named after him. Soon after, Onirée-Sanbé wanted to have another child, His wife was again unable to become pregnant. He again went to his Awo for Ifa consultation. He was again advised to offer the same eb. There was no money. He went to gather indigo leaves for sale until he was able to gather enough money to procure all the ebo materials. He offered the ebo. This time around, he was advised to feed the Esu-Qdara with one white pigeon. He did. His wife became pregnant and gave birth to yet another bouncing baby boy. The boy took it as a duty to feed Esu with pigeons on a regular basis. The boy was named Fléjela the child born after the parents were selling indigo. When he grew up, he was made the Fléjalc. Yet again, Orfiree-Sanbe wished to have another child, and again, his wife was unable to take in. He again went to his Awo. They advised him again 218Th ox to to offer the same ebo. Again there was no money to offer the same eb. He went and procured palm fronds for making enough brooms for sale. He sold the brooms until he was able to gather enough money to procure the ebo materials. He offered the ebg and his wife became pregnant. She gave birth to yet another baby boy. The baby was named Qlgwo the baby bornafter selling brooms. When the baby grew up, he was made the Qba of Qwo, atown named after him. After all these had been done, fortune smiled at Orfree-Sanbe, He became very wealthy. He was highly respected in his community. He was enjoying his life to the fullest. He wanted to continue to enjoy his life. He saw no reason why he should die when he was at the peak of his mission in life. Consequent upon this, he wentto Ado Ekiti to meet Oranmila himself for Ifa consultation. Ope teere ordke Ado. Erigi abogbo Erigi abotg Erigi abola Erigi aboye Dia fan Oniree-Sanbée Won ni ko ra'bo si laiku araa re Translation The slender paim-tree of Ado hill ‘That which is fed for one to live long That which is fed for one to grow old That which is fed for one to become successful That which is fed for one to survive He was the one who cast Ifa for Ontree-Sanbe Who was advised to offer ebg for him to live long Oranmila advised Onfrée-Sanbe to offer one matured he goat as ebo. He did. He lived long and was able to enjoy his life to the fullest. Orunmila lo nse mi reére Emi naa wi, mo Io nse mi rere Qrunmila Koto gna nil s'awo imojin gbungbungbun: Oluwe igi meje nil nbe I'éde Isalaye Agbaagba igi mefa ni nbe I'ode Isalaye Agbaagba igi mefa lo da awo s'll¢ l'Okiti Efon 219{ta Oita. fn ita to ta Consutavon Apa ntan‘na oso Iroko a ya gbira ni'ha Ako ni d'ade ori Orura nw'ewu eje Ologunnsese Io fi gbogbo ara sin omookun ka'le beerebe Egungun téeré awo ilé Onire-Sanbe Dia fun Oniree-Sanbe To Feyin ti m'ojuekun sunrahun gmo Ebo ni won ni ko wa se Awon ara baa ru'bo Ome ti ara ba‘ni ru’bo tia fi bi Ka maa pee ni Omotara Won fi joye Alara Qrunmila Io nse mi reere Emi naa wi, mo Io nse mi rere Orunmila Kote ona nil s'awo imojin gbungbungbun Oluwo igi meje nil nbe I'éde Isalaye Agbaagba igi mefa ni nbe I'ode Isalaye Agbaagba igi mefa Io da awo s‘ile l'Okit! Efon Apa ritan'na o$6 Iroko a ya gbira ni'ha Ako n d'ade ori Oruru riw'ewa eje Ologunnsese Io fi gbogbo ara sin gmookun ka'le beerebe Egungun teéré awo ile Onire-Sanbe Dia fun Oniree-Sanbe To Feyin tf m'oju ekun sunrahun gmo Ebo ni won ni ko wa se Awon ara baa ru’! mo ti ara ba'ni ru'bo tha fi bi Ka maa pee ni Or9-omo-to-ajoro Org-omg-td-ajoro d'agba tan Won fi j'oye Ajero Omo ogbolu koro ija kanle Orunmila lo nse mi réére Emi naa wi, mo Io rise mi rere Orunmila Koto ona nif s'awo imojin gbungbungbun Oluwo igi meje nil nbe I'ode Isdlayée Agbaagba igi mefa ni nbe l'ode isalaye Agbaagba igi mefa lo da awo s'ilé l'Okiti Efon Apa nitan'nd os6 Iroko a ya gbira ni'ha 220TE won ae Ako nt d'adé orl Orurd nw'ewu ej¢ Olégunnsese lo fi gbogbo ara sin gmookun ka'le beerebe Egungun teéré awo ile Onire-Sanbe Dia fun Onirée-Sanbe To Feyin ti m'ojd ekun sunrahun gmo Ebo ni won ni ko wa se 0 ba ni lo ree sé'gi ta Omo tia bi Tianse'’gita Ka maa pee ni Onitagi-Olele Onmttagi d'agba tan Won fi joyé Onitagi-Olele Ome agbon-nmi-jojuja-nija Orunmila Io nse mi réere Emi naa wi, mo I¢ nse mi rere Ordnmila Koto ona nil s'awo imojin gbungbungbun Oluwo igi meje nif nbe I'dde Isalaye Agbaagba igi méfa ni mbe I'ode isalaye Agbaagba igi mefa Io da awo s'lle 'Okiti Efon Apa nitan’na oso. Iroke a ya gbira ni'ha Ako 0 d'ade ori Oruru nw'ewn je Ologunnsese Io fi gbogbo ara sin omookun ka'le beerebe Egungun te¢re awo ile Onire-Sanbe Dia fun Oniree-Sanbe To Feyinti m'oju ekun sunrahun toma Ebo ni won tun ni ko se O nilo ree fa elu ta Qmo tia bi Tlanfaeluta Ka maa pee ni Elejela Eléjeju d'agba tan Won fi j‘oye Elejelu Qmo ad erukuko k'Esu Orunmila Io nse mi reere Emi naa wi, mo Io nse mi rere Orunmila Kote gna nif s'awo imojin gbungbungbun Oluwo igi meje nil nbe lode Isalaye Agbaagba igi mefa ni ribe 'ode isalaye Agbaagba igi mefa lo da awo s'ile I'Okiti Efon 221{a Dida: An tnvitation fo Ma Consuiteion Apa nitan’na os Iroko a ya gbira ni'ha Ako ni d'ade ori Orura nw'ewa eje Ologunnsese Id fi gbogbo ara sin gmookun ka'le beerebe Egungun téér¢ awo ile Onire-Sanbe Dia fun Oniree-Sanbe To feyin ti m’dju ekun sunrahun omo. Ebo ni won ni ko wa se © wa nile ree fa qwa ta Ome tia bi Tia nfa owg ta Ka maa pee ni Olow9 Olowo d'agba tan Won fi j‘oye Olowa Qmo arara gejegeje Ope teere ordke Ado Erigi abegbo Erigi aboto Erigi abola Erigi aboye Dia fun Onfree-Sanbe Eyl to ri‘re tan Won mi ko ru’bo si I'aiku araa re 0 gb’ebo, 6 ru'bo Ko pe ko jinna F wa ba ni ni wowg ire gbogbo Translation Oranmita declares that ‘it is giving me a feeling of accomplishment’ [respond that 't is giving me a sensation of success’ The hollow part of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on earth ‘Thereare also six elderly trees on earth The six elderly trees started Awo practices at Okit Efon Apa tree sprouts the flowers of financial success ‘Troko tree breaks and loses one of its major branches Ako tree adorns its head with a crown Ologunhsesé tree covers itself with okun beads Theslender Egungun, the resident Awo of Ontree-Sanbe He was the Awo who cast Ifd for Ontree-Sanbe 222Th won nse When weeping in lamentation of his inability to have a child He was advised to offer ebo His relations assisted him in offering the ebo A child who was born after one’s relations assisted When Omotara grew up He was conferred with Obaship title of Alara Orunmita declares that'it is giving me a feeling of accomplishment’ Trespond that ‘itis giving me a sensation of success’ The hollow part of a foot-path makes one to appreciate how long the path had been in use ‘There are seven superior trees on earth There are also six elderly trees on earth The six elderly trees started Awo practices at Okiti Efon Apa tree sprouts the flowers of financial success ‘Troko tree breaks and loses one of its major branches Ako tree adoms its head with a crown Ologuntisese tree covers itself with okun beads The slender Egungun, the resident Awo of Onirée-Sanbe. He was the Awo who cast Ifa for Onfrée-Sanbe When weeping in lamentation of his inability to have a child He was advised to offer another ebo His relations once again came to his aid A child who was born after one's relations assisted in offering the ebo Let him be known as Ord-9m9-to-ajord He was made the Ajero of Ijerd. Oranmia declares that ‘it is giving mea feeling of accomplishment’ Irespond that ‘itis giving mea sensation of success’ The hollow part of a foot-path makes one to appreciate how long the path had been in use ‘There are seven superior trees on earth There are also six elderly trees on earth ‘The six elderly trees started Awo practices at Okiti Efon Apa tree sprouts the flowers of financial success ‘Troko tree breaks and loses one of its major branches Ako tree adorns its head with a crown Clogunnsesé tree covers itself with okun beads The slender Egungun, the resident Awo of Ontree-Sanbe He was the Awo who cast Ifa for Onirée-Sanbe When weeping in lamentation of his inability to have a child He was advised to offer another ebo He went to cut firewood for sale The child who was born While cutting firewood for sale 223fa Digo: An invitation to Ha Concuttaton Let him be known as ‘Onttagl-Ol¢lé When Onttagi-Olele grew up He was conferred with the title of Onttagi-Olele The king of Itagl Oranmila declares that ‘itis giving mea feeling of accomplishment’ respond that ‘itis giving mea sensation of success’ The hollow part of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on earth There are also six elderly trees on earth The six elderly trees started Awo practices at Okiti Efon Apa tree sprouts the flowers of financial success ‘Troko tree breaks and loses one of its major branches Ako tree adorns its head with a crown Olagannsesé tree covers itself with okun beads Theslender Egungun, the resident Awo of Ontree-Sanbe He was the Awo who cast Ifa for Ontree-Sanbe When weeping in lamentation of his inability to have a child He was advised to offer ebo He began to fetch indigo leaves for sale The child born after selling indigo Let him be known as ‘Elejéla’ He was made the Flejeld He who uses pigeons to feed Esu-Odara Oranmiia declares that ‘it is giving me a feeling of accomplishment! Trespond that 'it is giving me a sensation of success’ The hollow part of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on earth There are also six elderly trees on earth ‘The six elderly trees started Awo practices at Oktti Efon Apatree sprouts the flowers of financial success ‘Iroko tree breaks and loses one of its major branches Ako tree adorns its head with a crown Ologunhseseé tree covers itself with okun beads The slender Egungun, the resident Awo of Onirée-Sanbé. He was the Awo who cast Ifa for Orfiree-Sanbe When weeping in lamentation of his inability to have a child He was advised to offer ebo He went and fetched brooms for sale The child born after selling brooms Let the child be called Qlowo When Olowo grew up 224TI wos He was made the Qlgw9 of Qwo The sender palm-tree of Ado hill ‘That which Is fed for one to live long ‘That which is fed for one to grow old That which is fed for one to become successful That which is fed for one to survive He was the Awo who cast Ifa for Oniree-Sanbe Who after being successful He was advised to offer eb for him to live long He complied Before long, not too far Meet us in the midst of all Ire if says that the person for whom this Od Is revealed shall be blessed with all the Ire in life. He/she should however note that no matter how successful he/she becomes, his/her children shall be more successful. The accomplishments of his/her children shall enhance his/her own success in life. All he/she needs to dois to pray hard and offer ebg to live long. 9. Ifa says that there is a child who is ill where this Odu is revealed; or that a child is about to fall il] where this Odu is revealed; or the purpose for consulting Ifa where this Odu is revealed is to determine the fate of a child who is very ill. It is in the best interest of the parents of this child to offer four guinea fowls, three as ebq and the remaining one to feed Qbatala in order to prevent a situation where the child in question will die an untimely death. Ifa says that with appropriate ebg and the feeding of Qbatala, the child shall be protected by this Deity and will not allow him/her to die suddenly. On this, a stanza in Iwori-Méji says: Orupa jégede Awo won nf'lé e Eléde Fawon-gbale, Awo Ajawon Irest Fye kan abifo soro-sord-sqro, Awo won ni keeku Zyere Dia fun Aydra TH $'9mo Orisa-Igbo adajt Eyi to nsogbogbe arun Tl nitara kaka ati dide bg ni won ni ko se 225{fa Dida An invitation fo a Consuitation Translation The slender Ordpa tree, their Awo in Eléde’s household Fawon-gbale, the Awo of Ajuwon Tres! The bird which hops hither and thither, their Awo in Kéeku ‘Tyere They were the Awo who cast Ifa for Ayéra The offspring of Orisa-Igbd ndaji (Qbatala) When he was down with serious illness And was lamenting his inability to rise and walk He was advised to offer ebo Ayéra, the world is in ruins, was he who was very ill. All medications proved ineffective. One day, he was taken to the group of Awo mentioned above for Ifa consultation; Would he overcome this illness? Would he be able to rise up and perform effectively again? What types of medication would they use to overcome his problem? The Awo assured them that Ayéra would soon be well. They were told that they needed to use one guinea-fowl to appease Qbatala and to offer ebo with three guinea-fowls. Ayéra's relations did all the ebo he was expected to offer for him. After this, they took a guinea-fowl to Obatala to appeal to him to please spare the life of their son, Ayéra. Ayéra soon became well. He began to shower praises on Ifa and Qbatala for a job well done, Orupa jéged¢ Awo won ni‘lé e Elede Fawon -gbale, Awo Ajuwon Iresi Eye kan abifo sorq-sor9-soro, Awo won ni keeku Iyere Dia fun Ayera Til s'om9 Orisa-Igbo ndaji Eyi to nsqgbogbo arun Tintara kaka ati dide Ebo ni won ni ko se 0 gb’ebo, ¢ ru'bo Nije Origa-Igbo gb'eto Koo ma baa pa Ayera 226Tot a Translation The slender Orupa tree, their Awo in Eléde’s household Fawon -gbalé, the Awo of Ajawon Tresi The bird which hops hither and thither, their Awo in Kéeku lyere They were the Awo who cast Ifa for Ayéera The offspring of Orisa-Igb6 ndafi (Obatdla) When he was down with serious illness And was lamenting his inability to rise and walk He was advised to offer ebo He complied Please Orisa-Igbo, take a guinea fowl So as to spare Ayéra from death and prevent the world from going into ruins Ifa says that the person for whom this Odo is revealed is a child of Obatala. He/she needs to feed Obatala on a regular basis so as to prevent illness and other mischief from happening te him/her. 10. Ifa says that it foresees the ire of victory for the person for whom ‘Iworl-Méji is revealed. Ifa says that this person had been pursuing a course of action for a very tong time to no avail. Ifa says that this person had also been frustrated and is about to give up altogether. Ifa says that he/she will surely accomplish his/her mission. Ifa recommend perseverance and with time, there will be victory, Ifa says also that there had been opposition to a project, course of action, the activities, and the personality of the person for whom this Odo is revealed. Ifa says that the person should continue to persevere as he/she is about to overcome all his/her adversaries. Ifa urges the person never to give way to despair as victory is at hand. Ifa says that in the end, he/she will have course to thank his/her stars. He/she shall overcome and shall be blessed with ire of accomplishment. Ifa recommends that there is the need for this person to procure at least 16 fresh fowl eggs, three cocks, palm oil and 227tia Did An instation to a Consuutation money and offer these items as ebo. This will aid his victory chances. On this aspect, Iwori-Meji says: Qsan ja, orun d'opa ‘Okun jojo egbe owo Layinka, Awo won I'ode Ore Ko Iohun-tin-ta-ioja, Awo Obara-Moje Aganna Awo won I'dde Isin Okun-oke, oke-okun Dia fan Qwa-Oga, Owa Ogirii-gbedu ‘Qmo oko suusuu Igyin ama Eyi to ti njagun Bee ni o lee s¢gun Ebo ni won ni ko se Translation When the string breaks, the bow becomes just a mere staff Tying the broom with adequate string supports the broom Layinka, their Awo in Oro town He-who-has-nothing-to-buy-in-the-market, the Awo of Obara-Moje town Aganna, their Awo in Isin town Okun-oké, oké-okun (Ijesa greeting format) They were the Awo who cast Ifa for Qwa-Oga, the Oba of Ijesa-land Whose praise-name is the offspring of the thick shrub behind the water pot He who had been waging wars Without any victory Qwa-Qga, was the Qba (king) of Ijeshaland. He was facing the threat of both internal uprising and externa! aggressions. Much as he tried, he was unable to overcome his problems. One day, he summoned all the Awo mentioned above for Ifa consultation in order to know if he would ever overcome all the problems he was having. The Awo assured Owa-Oga, that he would not only overcome his problems, but that these problems would never rear up their ugly heads again. He as informed that unknown to him, the spirits responsible for victory had always been very close to him; but unfortunately for him, he did not know what to use which would put them into action in his support. He was told 228Ma Dida: An invitation to Ita Consustation money and offer these items as ebg. This will aid his victory chances. On this aspect, Iwori-Meji says: Qsan ja, run d'opa Okun jojo l'egbe wo Layinka, Awo won I'ode Oro Ko lohun-un-ta-loja, Awo Obara-Mojé Aganna Awo won I’ode Isin Okun-oke, oke-okun Dia fun Qwa-Qga, Owa Ogirli-gbedu Ome oko suusud I¢yin amo Ey! to ti njagun Bee ni o lee segun bg ni won ni ko se Translation When the string breaks, the bow becomes just a mere staff Tying the broom with adequate string supports the broom Layinké, their Awo in Oro town. He-who-has-nothing-to-buy-in-the-market, the Awo of Obara-Moje town Aganna, their Awo in Isin town Okan-oké, oké-okun (Ijesa greeting format) They were the Awo who cast Ifa for Qwa-0ga, the Oba of Ijesa-land ‘Whose praise-name is the offspring of the thick shrub behind the water pot He who had been waging wars Without any victory Qwa-Oga, was the Oba (king) of Ijeshaland. He was facing the threat of both internal uprising and external aggressions. Much as he tried, he was unable to overcome his problems. One day, he summoned all the Awo mentioned above for Ifa consultation in order to know if he would ever overcome all the problems he was having. The Awo assured Qwa-Oga, that he would not only overcome his problems, but that these problems would never rear up their ugly heads again. He was informed that unknown to him, the spirits responsible for victory had always been very close to him; but unfortunately for him, he did not know what to use which would put them into action in his support. He was told 228TE sr that these spirits need fresh fowl eggs from him in order to ensure victory, They also needed three matured cocks for him to offer as ebo. That same day, he complied. Soon after, he was able to overcome all the internal uprisings. With a united home front, he was able to stamp out all external aggressions. He was full of joy. He invited everybody to come and celebrate with him. When asked how he managed to overcome all his almost insurmountable problems, he responded that he used fresh eggs as his weapons of victory. He was then singing and dancing and saying: Qsan ja, qrun d'qpa Okun jojq'egbe qwo Layinka, Awo won I'dde Oro Ko lohun-un-ta-lI9ja, Awo Obara-Moje Aganna Awowon|!'ode Isin Okun-oke, oke-okun Dia fun Qwa-Oga, Owa Ogirii-gbedu Qmg oko suusuu leyin amo Eyito tinjagun Beenioleé ségun Ebo niwon niko se Ogb'ebo, oru’bo Orunmilalo di opordporo Molo di oporaporo Oporopere, ¢ wa wo Owa-Oga Bo ti nfieyin adieségun Translation When the string breaks, the bow becomes just amere staff Tying the broom with adequate string supports the broom Layinka, their Awo in Oro town He-who-has-nothing-to-buy-in-the-market, the Awo of Obara- Moje town Aganna, their Awo in Isin town ‘Okan-oké, oké-okan They were the Awo who cast Ifa for Qwa-Oga, the Oba of Ijesa-land ‘Whose praise-name Is the offspring of the thick shrub behind the water pot He who had been waging wars Without any victory 229fa Dida: An invitation to Ia Consuitation He was advised to offer ebo He complied Oranmiila declares that ‘itis in torrents’ Trespond that ‘it is really in torrents’ In torrents behold Qwd-Ogd as he uses fresh fowl eggs to overcome adversary Ifa says that the person for whom this Odu is revealed shall overcome his/her problems, He/she needs to offer as many eggs as he/she can afford. The more eggs he/she offers the higher the chances of overcoming his/her problems. 11. Ifa says that it foresees the Ire of victory for the person for whom ‘Iwori-Meéji is revealed. Ifa says that this person had taken up residence among two powerful but mischievious people. Ifa says that he/she should watch his/her utterances at all times because the two devilish people have already concluded terribly dangerous designs against him/her. Ifa says that they plan to put the person for whom this Odd is revealed in the middle so as to be able to harm him/her. Ifa says that the reason why these people are planning to do him/her evil is simply because of his/her truthfulness. He/she also toves to repeat the same statement over and over against the person. Ifa says that he/she needs to learn the virtue of being reticent at all times. He/she should also be informed that it is not everything one sees that one must says to others. Ifa says also that this person needs to offer fresh beef and money as ebg. By so doing, he/she will be able to overcome all the devilish around him/her. A stanza in this Odu says: Boorlowi Alwitese Bio ba wiran fun won lawilsiwo Adabi enipeiwg lense won Dia fun Obukg TH $'9mq won|l'dde Igodo bg niwdn niko se 230TL wor Mei Translation Toseeistosay Refusal to speak out amounts to iniquity If you continue to speak out without relenting at all It will appear that you are the one behind their misfortune ‘These were Ifa’s declarations to Obako, the He-goat Their offspring in Igodo town He was advised to offer ebg Obuko, the He-goat was known to be a very truthful person, Whenever there was any development, he would be invited to speak out on how he felt aboutthe matter. He would say it the way it was, no matter how highly-placed the person involved might be. If the matter happened in his presence, he would continue to speak the truth. One aspect of his character was that he would continue to repeat what he considered the truth even if those who were guilty were highly- placed personalities in the community. To make matters worse, he would be saying his own anywhere he was, without consideration for the feelings of the affected party. One day, Obko went to the Awo mentioned above to consult Ifa on his general well-being. There the Awo told him that it was good and advisable to speak the truth at all times as refusal to speak the truth was a sin in the presence of Olodumare. He was however cautioned that there was a limit to the number of times he needed to repeat what he had said on a matter before he was considered a nuisance. He was cautioned that anytime there was any matter, he should say it the way it was and keep his mouth shut afterwards. It was not his duty to begin to broadcast the matter about and it was not his duty to wish to force his opinions on others, lest the others hate him over his effort. He was told that as at present, there were two powerful people living close to his house. These were mischievous people whom he must try everything he knew to avoid, he was warned. The Awo explained further that these people planned to harm him because of his truth- fullness 231Ma Dida: An invtation to ta Consuitaion because these were evil people. And as a result of his telling the truth at all times, they were finding their lives too difficult to cope with and they felt, in their devilish way of reasoning, that Obuko was the person responsible for their misfortunes. They felt that because Obukg was speaking the truth and criticizing their adequacies, and by extension, exposing them to misfortune and danger. He was then cautioned to be moderate in everything he did or said as excess of everything, even goad thing, was bad. He was also advised to offer eb with fresh raw beef or raw pork or raw mutton and money. He was advised to place the ebo very close to his home, He agreed. Boorlowi Aiwil'ese Bioba wi'ran fun won l'awiisiwo Adableni peiwalo nse won DiafunEkun Tinilo ree da'ko I'djude Igodo Dia fan Ikooko Tinlgree da'kol'ojude Igedo Ebo niwonniki won se Translation To seeisto say Notto say is asin If you continue to speak out without relenting It will appear that you are the one behind their misfortunes These were Ifa's declarations to Ekun, the Leopard When going to farm at Igodo And to Tkooko, the Hyena When going to farm at Igodo beside Ikooko's farm They were advised to offer ebo Both Ekun, Leopard, and kook, Hyena were wicked people. There was nothing bad they had not done - they had killed, stolen, blackmailed, lied, fornicated, instigated people against each other, inflicted pain on others and so on. All these actions were usually roundly condemned by Obuko. When Obuko continued to condemn them relentlessly, the two of them 232Ese tes planned to put Obukg in the middle in order to eliminate him. They went to ‘Igodo, the home town of Obukg. Ekdn began farming on the left side of Obuko's home while Tkookd began his own farming on the right side. In order to protect their plan to eliminate Obuko, the two of them went to the same group of Awo mentioned above for Ifa consultation; Would they succeed in their plan? Would they be able to eliminate the nuisance giving them trouble in their lives? The Awo told them that there was the need for them to be truthful and honest all times. They were also told never to think evil, say evil or do evil. They were told that those who do these things would never have rest of mind and that they would only be accusing those who had been correcting their bad ways wrongly. They were also advised never to do things excessively even if what they were doing was good. They were encouraged to think good, say good things and do good at all times, lest they end up harming themelves. They were advised as Obuko was advised. The two of them left the home of these Awo in anger. They then intensified their evil plan. They said that they would approach the home of Obuko in the dead of the night, lure him out and then kill him. They said that this plan must be carried out that night. Meanwhile, when Obuko arrived home in the evening of that day, he went and procured a big chunk of fresh raw beef. He placed it ina clay plate and putit besides his home. He returned hometo sleep. At night while Tkooko was coming to Obuko's house, he saw the meat. He thanked his stars for coming through that route and settled down to eat before going to finish up Obuk9. While he was eating, Ekin had become impatient where he was waiting. He decided to trace Ikooko and found his co-conspirator where he was eating. In his mad fury, he thought that Tkooko had already lured Obuke out and had killed him and began eating him alone. Before Ikooko could explain, Ekun had pounced on him. Both of them fought and tore at each other. Before long, Ekin killed Ikook0. The wound which Ikooko had inflicted on Ekun incapacitated him. A few days after, germs entered the wound and it became a festering sore. Seven days after the fight, Ekun too died of infections. 233‘a Dida: An tation to ta Contain That was how Obukg was able to get rid of his two antagonists. Ifa says that the person for whom this Odu is revealed is surely going to get rid of his/her enemies as lang as the appropriate ebg is offered and he/she heeds the warnings of the Awo. Obuko was full of joy and was jubilating that he had overcome his powerful enemies, saying: Booriowl Aiwil'ese Bio ba wi'ran fun won l'awilsiwg Adabt eni peiwe Ié nsewonu Dia fun Obuko Ti ttsomg won 'ofude Igodo Dia fun Fkun Tinlo reéda’ko l'ojude Igodo Dia fun Ikooke. Tinllo réé da'ko I'djude Igado Eboniwgnnikiwonse ‘Obuko nikan nf nbel'eyin tintubo Oranmila wid di Omirinajeranj'apo Emi naa wi mo lo dl Omirin ajeran japo Translation Toseeis tosay Refusal to speak out amounts to iniquity If you continue to speak out incessantly Itwill appear that you are the one behind their misfortunes ‘These were Ifa's declarations to Obukg ‘Their offspring in Igodo town And to Ekon ‘When going to farm at Igodo beside Obako's farm And toTkookd. ‘When going to farm at Igodo beside Obako's farm They were all advised to offer ebo. Only Obako complied Oranmila says itis time to consume fresh meat Give meat to Ekin to eat Ifa says that this person must continue to speak the truth but must not be 234TL ere tepeating the same topic over and over again. Conversely, Ifa says that the person for whom this Odu is revealed must be ready to accept his/her fault whenever he/she had done something wrong which others had pointed out to him/her. He/she must not consider those telling him/her the truth as his/her enemies. He/she must not plan against them, lest he/she meets with serious disaster. 12. Ifa says that the person for whom this Odu is revealed must know how to divide his/her time between being fashion-conscious and doing real business. Ifa says that the business of this client entails some elements of appearing dirty at times. Ifa says that it should not bother him/her as there is time for him/her to look neat after the completion of his/her duty. Ifa says that if he/she is too conscious of his/her looks while at work and if he/she is pre-occupied with appearing neat and spotless all the time while at work, he/she may find out that the business would suffer. For this reason, he/she must never mind how he/she looks while at work. It will be understandable to those who will see him/her, and in fact, it will be quite appreciated. Instead of people thinking that he/she is dirty, they will certainly see him/her as busy at his/her work since it is the nature of the job that made him/her dirty. Whenever the assignment is completed for the day, he/she can then clean up and appear as neat as possible. Ifa says it foresees the ire of success and accomplishment for the person for whom this Odd is revealed. Ifa says that he/she will be well known in his/her chosen line or profession. His/her reputation will extend beyond his or her community. There is the need for the Person to offer ebo with three pigeons, three guineafowls, three cocks and money. He/she also needs to feed Ogun of the Blacksmiths with one cock. On all these, Ifa says: wort kan nihin-in Iwori kanlohun-un Iwori di mejl ad'ededo Dia fan Alagbede Imogun ‘Tiyoo maa firin jona 235ta Dida: An invitation to fe Consuitation Nitorioge Ebo ni won ni ko waa se Translation One leg of wort here on the right One leg of Iwari there on the left When thelegs of Iwori become two, itis Iworl-Mefi This was the Ifa cast for the Blacksmith of Imogan Whowill be firing iron until it becomes ashes Because of his fashion consciousness He was advised to offer eb The Blacksmith was always complaining that his business was not doing fine. All the iron that he bought in to fashion into hoes, cutlass, and knives and as on used to burn into ashes. Whenever he put the iron into the fire, he would examine his hands and if he spotted any dirt, he would go and wash his hands thoroughly. Before he returned, he would discover that the iron had burnt into ashes. Tired of this business misfortune, he went to the home of Iwori -Meji for Ifa consultation; Would he be able to turn his Joss into profit? Would he know what was responsible for his business misfortune in the first place? The Awo informed Alagbede Imdgun that his problem emanated from his being too neatness conscious. He was told that it was not advisable for him to be cleaning his hands whenever he put the iron into fire. If his hands were dirty, he was to use his hands to rub his face so that he would be able to face his work and the iron would be removed inside the fire before it burnt into ashes. He was also advised to offer ebg with three Pigeons for economic success, three guineafowls for peace of mind and prestige and three cocks for victory over his misfortune. He was also advised to feed the Ogun of the Blacksmiths to enable him get the support of his Deity. He complied with the advice of Iwori -Meji, Soon after this, whenever he was working in his smithery, he used to rub his hands on his face whenever his hands were dirty, This action used to blacken his face but his irons were never burnt again. He fashioned cutlasses, hoes, knives, spoons, nails, iron doors, lock and so on. He sold 236TD wos ag them regularly. This gave him a lot of money which enabled him to buy dresses, shoes, bangles, jewelries and so on, which he was using after the day's work. That was when he realized that it was reasonable for him to ignore his appearance while he was working. After the day's work, he would bath, put on beautiful dresses and stroll out majestically. He was full of gratitude to his Awo, Iwori-Meji, He was singing, dancing and saying: Iweérikannihin-in IwerikanIohon-un Iworidimejiad’ododo Dia fun Alagbéde Imogun Thydo maa firinjona Nitorioge Ebo niwgn niko wadse Ogb'ebo, dru'bo Njé bio ba siti Iwori-Meji Toni kindy loju Kindulenu Ki nse agbon Isalé worl-wort Gbogboirin niiba ti jona tan Ero Ipo, ero Ofa Ewa baniniwowg Ire Wows ire lere Ope n'ife Translation ‘One leg of Iwori here on the right ‘One leg of Iwori there on the left When the legs of wort become two, itis Iwort -Méjt This was the If cast for the Blacksmith of Imogun ‘Whowill be firing iron until it turns into ashes Because of his fashion consciousness He was advised to offer ebo He complied Ifnot for lwor-Méf! Who advised me to blacken my face ‘And blacken my mouth (while rubbing my hands on my face) And blacken my lower jaw as charcoal Allthe iron would have burnt into ashes Travellers to Ipo and Ofa 237{fa Dida: An inatation fo ite Cansutaton Join us in midst of abundant ire Abundant Ire is the profit of Ifa followers at Ife Ifa says that the person for whom this Od is revealed shall make profit in his/her life. He/she needs to work hard and ignore haw he/she looks while atwork. 13. Ifa says that it forsees the ire of wealth, prestige, honour, peace of mind and happiness for the person for whom this Oda is revealed. Ifa says that his/her Ori will assist him/her in getting his/her heart's desires. His/her life ambitions shall be fulfilled. Ifa says that he/she shall be called upon to come and occupy a Position of responsibility. This position shall make him/her great. Ifa } says that there is the need for this person to offer ebo so as to be j placed in the aforementioned position of honour. At the same time, i he/she needs to offer ebg against slanderers so that he/she would fot be removed unceremoniously from that position. The ebo materials he/she needs to offer so as to be placed in a position of honour are: three rats, three fish, three hens, three horsetails, and money. The ebo against slanders are: big morsels of meat, cooked or raw, and money. On these two important aspects, Ifa says: Qkan yo singin, Okan wo'nu igbo Qgan yo lglogia ja’na Atigunke ns'qme nidii biripé-biripa Dia fun Ahéré-sgko-ma-m'ole Oruko tia 4 pe Ikooko TH s'ome Ontsuurn Awo Akinja Won ni qdun odun nil I’ola a reg pe Ebo oye ni won niko wad se K@ sira'bo elénint Translation Okan sprouts thicks and strong and enters the forest Qgan sprouts slender and long and reaches the road To limb a hilly road, a child's waists move sideways 238HL won eg These were the declarations of ifa to “the farm-hut-watches-the farm- but-cannot-catch-a-thief” The name given to the Hyena The offspring of Onisuaro , the patient one, the Awo of Akinja, the Heroic fish He was told that that year was his year of success He was advised to offer ebo for him to be honoured with a chieftaincy title. And also told him to offer ebo against slanders Ahéré-soko-ma-m'olé, the-farm-hut-watches-the-farm-but-cannot-catch- a-thief, otherwise known as Ikooko, the Hyena, went to the Awo mentioned above to know how his chances of success that year would be. The Awo assured him that he would be successful that very year. He was informed that he would be made the Oba of his town that very year. He was advised to offer ebo so as to be made the Oba of Igado, his town, that year. The ebo materials were three rats, three fish, three hens, three horsetails and money. He was also advised to offer ebg against slanders with three cocks, six morsels of meat and money. He also needed to wear the Ifa beads at all times. Tkooko reasoned that if he could be made the Oba of his town, it would be very easy for him to crush any slanderer. Consequently, Ikooko offered the ebo for him to become the Oba of his town and ignored the one he was expected to offer against slanderers. He also agreed to wear ide. Soon after this, the reigning Qba of Igodo died. The king-makers deliberated and decided to put a fish inside a covered calabash as a test for the person who would be picked to be the next Oba of Igédo, They said that anyone who was able to know what was inside the calabash or who mentioned the word ‘fish' would be made the next Qba of Igodo. All the Awo were invited to come and tell them what was inside the calabash. All of them recited several Ifa stanzas without success. They asked them to try again. They did, without success. While they were doing this, Ikookd was passing along the road. The king makers saw the Ide which he tied round his wrist and invited him to come and recite for them any Odd which he knew. He told them that he was nota Babalawo and that he only knew of one stanza in Iwor-Meéji. He was asked 239‘a Dida: An invitation to fe Consutton to recite it. He began by saying. Okan yo singin, Okan wo'nu Igbo Qganyq lotogio ja'na Atigunke ns'qmo nidi biripe-biripe Dia fun Ahéré-sgko-ma-m'ole Orukg ti aa pe Tkooko Tiis'gmg Onisuura Awo Akinja Translation ‘Okan sprouts thicks and strong and enters the forest ‘Ogan sprouts slender and long and reaches the road Toclimba hilly road, a child's waists move sideways These were the declarations of Ifa to 'the-farm-hut-watches-the farm- but-cannot-catch-a-thief" Thename given to the Hyena The offspring of Onfsuuro, the patient one, the Awo of Akinja, the Heroic fish. They did not allow him to go beyond this stage before they declared that he had mentioned ‘fish' which was what they placed inside the covered calabash. That was how Tkooko was made the Oba of Igodo. He becamea very influential Oba soon after this. He was really enjoying his reign as the Qba of Igedo. Seven years after this, all the goats, rams, ewes, he goats, pigs, chicken etc. began to get missing in the town. Unknown to anyone, it was Eso Odara who had been keeping these domestic animals. After a while, people began to point accusing fingers at the Oba. Before long, they confronted the Qba that he was the one killing and eating their animals. Before he could explain himself properly, he was dethroned and chased out ofthe town, In sadness he went back to his Awo for another round of Ifa consultation. That was when he was reminded that he had earlier been wamed against slanderers and he had refused to heed the advice of the Awo to offer ebo. He told the Awo that he was prepared to offer the ebg as prescribed. They responded that it had taken him seven years to offer the ebo, therefore all the ebo materials were to be purchased in the multiple of seven. He was 240" Ul won aa asked to procure 21 cocks and 42 morsels of meat as ebo against slanderers. He quickly complied. The 42 morsel of meat were placed inside a clay plate and taken to the bank of the stream very early the following morning. Those who went to fetch water in the stream did not notice that Es0 dara had been dropping one morsel of meat into each of their water jars. These morsels of meat turned to fore limbs and hind limbs of ewes, goats, rams, pigs and so on, while the water turned to blood. At home, everyone who saw this happening exclaimed that they had never seen anything like that before in their lives. Esa Odara again turned into human being and explained to them that instead of accusing Tkooko of killing their domestic animals they should know as from that time that Ikooko knew nothing about the missing animals since they had all found the parts of these animals in their own possession. They should therefore go and find a way of begging Ikooko to return to the throne. The elders reasoned that with the latest development, it was clear that the exhibits were found with the elders in the town after Ikooko had been driven out. They selected some representatives to go and appeal to, and bring Ikooko back to the throne. Okan yo singin, Okan wo'ndigbo Ogan yo loigale ja'na Ati gunke ns‘9mo nidi biripé-biripe Dia fan Aheré-soko-ma-m'ole Oruko tla a pe Ikooko Tiis'omo Ontsuuru Awo Akinja Won ni odun odun nti ofa aréé pe Ebo oye ni won ni ko waa se Kosiru’bo elénini Ogb'ébo, oru'bo Ko pe kojinna waa ba 'nini wowed ire gbogbo Translation Okan sprouts thicks and strong and enters the forest Ogan sprouts slender and long and reaches the road To climb a hilly road, a child's waists move sideways These were the declarations of Ifa to “the farm-hut-watches-the farm- but-cannot-catch-a-thief” The name given tothe Hyena 241Me Dia: An invitatica to Ma Consultation The offspring of Onisvuru , the patient one, the Awo of Akinja, the Heroic fish He was told that that year was his year of success He was advised to offer bg for him to be honoured with a chieftaincy title. And also told him to offer ebg against slanderers He complied Before long, not too far Join usin the midst ofall Ire Ifa says that the person for whom this Odu is revealed shall be honoured with a deserving title and he/she shall overcome slanderers. 14. Ifa says that the person for whom this Odu is revealed will be successful in life. Therefore, he/she must never be in a hurry to succeed. He/she needs to be patient and be prayerful. Ifa also says that there is someone who had been trying hard to improve the lot of the person for whom this Odd is revealed. However, it is not yet time for him/her to succeed. Ifa says that he/she needs to wait for a little more period for him/her to succeed. Ifa says that he/she needs to wait, and the remaining period for him/her to wait is less than one year, He/she must persevere for the remaining period. Ifa also says that even though the person for whom this Odd is revealed is very truthful, he/she however runs the risk of being tagged a wicked person because he/she easily jumps into conclusions on any matter. He/she also lacks the patience and maturity to listen to the two sides of any matter before jumping into conclusion. He/she could easily pass judgment on any person or issue without waiting to hear the other side of the case. Ifa says that he/she needs to change this attitude and cultivate the virtue of being patient for him/her not to be blamed where he/she is supposed to be praised. Ifa says that if the person for whom this Odo is revealed is a Babalawo or ‘Tyanifa, he/she must never use any animal that had hitherto been used as ebo for any client to feed his/her Ifa. [fa says that if there is the need for him/her to serve Ifa, he/she must go to the market to purchase the items he/she intends to use. Failure to do this will amount to his/her prayer not 242BE or op being answered in time. Ifa says that there is the need for the person for whom this Gdu is revealed to offer ebo with three pigeons, three guinea fowls, three ducks and money. He/she also needs to feed Ifa with one goat and be very patient atall times. On these Iwor-Meji says: Owd ewe koto pepe T’awgn agbalagba ko wo keregbe Is¢ ewe beagba Koma se ko Ontis¢ti baba nseefomoo Dia fan Akapo Nijo € milo ree pe Orunmila l’ejg I'gdg Olodumare Ebg niwgn nike se Translation The hands of youths cannot reach the shelf Those of elders cannot enter the neck of the bottle gourd The errand that a youth sends an elder Let the elder refuse not ‘There are assignments a father is expected to carry out for his child This was the Ifa cast for Akapo When he went to complain against Ordnmila in the presence of Olodamaré He was advised to offer ebo Akapo had been serving Ordnmila with alt his capacity. He promoted Oranmila's interest at all times. He did all things that Orunmila approved of and abstained from all those things his master did not support. He defended Orunmila at any given opportunity. He carried out assignments for Oranmiila, come rain and shine. Even if he had nothing to eat, he was always doing what Orunmila his master wanted him to do. Akapo was doing all these with the understanding that Qranmila in turn would promote his, Akapo's, interest. Ordnmila would protect him, shower him with blessings and supply him with all his needs in life. Unfortunately for the Akapo, his situation did not improve. He was not rich; he had no wife, no child, no house of his own, no horse, and no good dresses to show for his unalloyed loyalty to Orunmila. To make the matter worse, he saw many people who had not served [fa as much as he had done, who had 243{te Dia: An invtition oe Consutaton been more successful than him. In his mind, he concluded that Qranmila had done nothing to protect him or shower him with blessings. He went and reported Orunmila to many people that in spite of all what he had done to serve Oranmila with dedication and loyalty, Orunmila had left him uncared for and he was taking care of other people who had not in any way done a fraction of what he had done to serve Ordnmila. All the people he told condemned Oranmila in strong terms and urged him to go and report Oranmila to Olodumaré. He therefore went to Olédumaré to lodge a strong complaint against Oranmila. When he finished his narration, Olddumaré asked him if he was sure of the allegation he had leveled against Oranmila. He responded that he was very sure and that all the people had condemned Oranmila for his (Oranmila) insensitivity towards the plight of the Akapo. When Akapo finished his story, Olodumaré sent for Oranmila to hear his own side of the story. There and then, Akapo knew that something was wrong with the step he took when he came to report Orunmila to Olddumare. He knew that nobody had ever bothered to ask Orunmila to tell him/her his (Qranmila) side of the story. All the same he waited to hear what Oranmila had to say on the weighty allegation he had leveled against him. Agbot'enu enikan da'jo Aremo osika Dia fun Oranmila Nijg ti baba nlg ree j'e9 Akapo I’'gdg Olodumare Eboniwonnikdse Translation He who judges by listening to only one side He is the prince of the wicked-ones This was Ifa's declaration toQranmila When going to defend himself on the allegations levelled against him by Akapo inthe presence of Olodumare He was advised to offer ebo When Oranmila was given the message of Olodumare, he went to the 244TE won oe group of Awo mentioned above to find out why Olédamare had invited him to His presence. The Awo told Ordnmila that his Akapo had gone to Olédumare to lodge a serious complaint against him. They told Orunmila to goto Olédumare and explain his own side of the story. They also told him to offer ebq as prescribed above. He did, and left for the presence of Olodamare In the presence of Oldédimaré, Akapd was asked to repeat the entire allegation he had leveled against Oronmila. He did. Orunmiila too was asked to expiain his own side of the story, and Oranmila explained that he had tried ail his best for the Akapd. He explained that he had offered several ebo and etutu on behalf of Akapo but alas, the destiny of Akapo had decreed that it was not yet time for Akapo to succeed in life. Ordnmilla explained further that whenever he carried the offerings of Akapo to Iwarun where ebg were being accepted by the Deities, it was the faces and destinies of other people which used to appear to him. That was when it was discovered that it was the original clients who used the materials which Akapo used to feed Ifa as their ebg whose faces were appearing at Twarun. There and then Akapo was advised never to use any material which he had hitherto used to offer ebo for his clients to feed Ifa. He was advised to endeavour to purchase his own materials independently, Oranmila explained further that it remained less than one year for Akapo to succeed, Olodamareé told Orunmila to show his Akapo all the evidences that Akapo would need to convince him (Akapd) that a lot had been done on his {Akapo) behalf. Oranmila did. Olodumare then asked the two of them to go back to earth and return in one year'stime. They all went. Before one year, Akapo had succeeded. He had become wealthy. He now had a wife, and his wife was already pregnant. Both Akapo and Ordnmila retumed to Olodamaré. Ever before any of them could say anything, Akapo prostrated for Oranmila, begging for forgiveness that he had not heard Ordnrnilla's side of the story before he went to report him to people and then to Olddumaré. He 245fa Disa: An invitation toi Consutation admitted that he had acted without properly investigating the matters. That was when Olodumare declared that nobody should judge any matter without hearing all sides of the story. Owg eweko te pepe T’awgn agbalagba ko wo keregbe Iseewe beagba Komaseko Onlisetibaba nseeFomoo Dia fun Akapo Nijo ti lg ree pe Orunmila I'ejg I'9dg Olodumare Eb niwon niko se Ogb'ébo, oru'bo Njéa gbot'enu entkan da‘jg06 seuno Agbo t'enu enikanda'jg 0 s'entyan Nigbati oo gb t'enuenikejt Emiloda'jq si? Translation ‘The hands of youths cannot reach the shelf ‘Those of elders cannot enter the neck of the gourd The errand that a youth sends an elder Let the elder refuse not ‘There are assignments a father is expected to carry out for his child This was the Ifa cast for Akapo When he went to complain against Oranmila in the presence of Olodumare He was advised to offer ebo He complied He who listens to, and judges, one side; you do not do well He who listens to, and judges, one side; you are wicked When you have not heard from the other side Why passing judgment? Ifa says that there is the need for the person for whom this Odu is revealed to desist from passing judgments without listening to all sides of the story. Ifa wars also that he/she must never jump into conclusion without thorough investigation on any matter before upholding what is the truth of the matter at all times. 2461 sw on Ifa says also that whenever he/she was wrongly accused of any wrong- doing, he/she must explain patiently for those involved to see the real truth of the matter at all times. He/she must never be angry. He/she must. display maturity at all times. There lies honour, there lies glory. There lies ‘pappiness. There lies greatness. 15. Ifa says that a thief or group of thieves is stealing the things of the person for whom this Odi is revealed or someone or group of people very close to him/her. Ifa says that those responsible for dispossessing other people of their legitimately acquired possessions shall meet with disgrace and humiliation. Ifa says that those responsible for this dastardly act are highly placed people in the community. In this wise, they are warned to desist from this behaviour. Ifa also warns the victims of this theft action never to make any deliberate attempt to broadcast and expose those involved because their expose will surely lead to a chain of reaction which will eventually tear the community apart, because of the caliber of those involved. Ifa says that those who will catch them only need to make them agree to an undertaking that such a thing will never repeat itself again, and then find a way of ensuring that itis binding on them. This is In no way a method of condoning a wrong deed but rather, a way of preserving the future of the community. Ifa says that there is need to offer ebq with three cocks and money. Thereis also the need to feed Esu Odara with one cock. On this, a stanza in Iwori-meéfi says:- Agbatos'ofin yonmot! Ki won ma ge ka gkan mg apo o re iailat Dia fun Orunmila Baba iilg ree da'koet!'le Ebo niwgn ni kage Translation ‘The elder who had placed a ban on benniseed 247ta Dida: An ioitation to fe Consutation One seed of it must never be found in his pocket That was Ifa's declaration to Oranmila When going to cultivate farm on the outskirit of the village He was advised to offer ¢bo. Oranmila went to Igédé as a Babalawo. While in Igodo, he discovered that the inhabitants of this town knew nothing about benniseed and its medicinal values. He therefore approached the Oba of town to encourage his people to grow the seed. They all showed lack of interest in the venture. He explained again that oil could be extracted from the seed and that the seed had great medicinal values. Yet they showed no interest. Oranmila, in order to prove to the inhabitants of Igddo that they were about to throw away a golden chance, decided to cultivate the benniseed farm by himself, He therefore approached the Qba once again to seek a parcel of land in the outskirt of the town, The land was granted to him. Qranmila asked for paid labourers who helped him to clear the farm and plant the seeds, He also had workers who were wetting the farm as at when required. Soon after, the seeds began to germinate, When it was about time to begin to harvest the seeds, he discovered that others had been harvesting same behind his back. He went to report his finding to the Qba. The Oba advised him to be vigilant and to be on the look-out for those who might want to sell the seeds in the market. When this measure did not solve the problem, Oranmila approached the Qba again for a better solution to the problem. The Qba then informed the town criers to announce that all the inhabitants should assemble in front of the Qba's palace the following morning. When they had all assembled, the Qba informed them of what had been happening to Orunmila, He then decreed that nobody should be found with a single seed of benniseed since nobody was cultivating its plantation except Orunmila. Everybody dispersed. The following day, Oranmila went to his farm only to discover that more of the seeds had been removed by these unknown hoodlums. Consequent upon this, Oranmila went to the home of the Awo mentioned above for Ifa consultation: Would he be able to catch the thieves stealing his farm product? Would he be able to make any profit from this experiment of his 248Yc ei with the benniseed plantation? The Awo assured him that thieves who were stealing his things would be exposed. He was however warned that he should not raise an alarm whenever they were caught. Instead, he should make sure that an all- abiding oath was sworn to so that the culprit or culprits would desist from their nefarious acts. Orunmila was warned that exposing the culprits might tear the town apart because of the fear and distrust that it would bring. He was told to offer ebo with three cocks and money. He was also advised to feed Esu Qdara with onecock. Ordnmila did all these things immediately. About three days later, Ordnmila was first asleep at night when he suddenly woke up with the feeling that some people were in his farm and that he needed to go there urgently. He set out for the farm. Right inside the farm, he caught the Oba and many of his highly placed chiefs with benniseeds in their pockets, hands, and filled inside several bags that they had brought to cart the product away as they were about to leave the farm with their loot. Immediately they saw Oranmila, they discovered that it would be fruitless toboltaway. They also knew that they could not harm or kill him in order to hide their misdeed. They all took the next available option open to them; they all prostrated to him and began to beg him. When he saw this, he first had the urge to raise an alarm in order to attract people to the scene. He however remembered the warning of his Awo. He therefore made them to swear to an oath that they would never steal or get themselves involved in any act unbecoming of highly placed individuals of their caliber again. They did. Ordnmila then swore on them that any of them who went against the oath they had sworn to would die a shameful and unceremonious death. They all said Ase, may it be so. Oranmila left them to go, but took back his belonging from them. As from that time, nobody stole anything from his farm again. The community too did not report any serious incident of stolen items any more. Agba to s'ofin yonmgti Kiwon ma seka okan mo apo ore latlat Dia fun Orunmila Babanilgreé da’koeti'le Eboniwonnikose 249