Chapter 5 IROSUN-MEJI cmeee ae A me i i We feir Chapter Four IROSUN-MEJI Ifa says that the person for whom this Odo is revealed shall be very successful in life. Ifa says that the chosen career of this person is Ifa. If he/she cannot study Ifa as a profession, however, there is the need for him/her to be feeding Ifa regularly on his/her chosen career, He/she is advised never to abandon Ifa as it is the Deity in which his/her success resides. 1f4 also says that the person for whom this Odo is revealed needs to offer ?b? with three white pigeons and money. He/she needs to feed Ifa with one matured goat. On these, Ifa says:- Ahéré o ku, lwo nikan soso nind oko Era o ba aba ni'jo 0 di'jg ojo ba ro Ki ahére 6 too di eleni o Dia fun Egbe-Ope TH $'9mo9 bibl ind Agbonnirégun Ebo ni won ni ko se Translation Gently, Ahéré, the farmhouse, you are the only one in the farm. ‘Aba, the Barn, exercises no fear in the wilderness It is the day when rainfall is experienced That the farm-house will have companions These were Ifa's declarations to Egbé-Ope When coming from Orun to Ayé He was advised to offer ebo Egbe-Ope, the backing of the Holy palm tree, was coming into the world. He was going to become Orunmila's son. Before his departure in heaven, he went to the Awo mentioned above for Ifa consultation to determine how his 322Hh osu te success chances would be while on earth: Would he live long? Would he be able to acquire all the good things of life? These questions and others were what preoccupied the mind of Egbé-Ope. The Awo assured him that he would live to his old age on earth. He was told that he would be very wealthy and influential. He was also assured that he would be able to acquire all the good things of life. He was however informed that his chosen career from Olodomare was for him to become a Babalawo. If he could do this, he was told that he would be extremely successful on earth. He was advised to offer ebo with three white pigeons and money. He was also told to feed Ifa with one matured goat. He complied and set out on his journey into the world. Egbé-Qpé began to learn Ifa as a toddler. By the time he was 20 years, he was well versed in the Art. When he was asked by Orunmilla his father, to stand on his own, he was already an accomplished Babalawo. He was known and respected from far and near. He was very successful and was able to acquire all the good things of life - all through his reputation as a competent Babalawo. Ahereé o ku, Iwo nikan soso ninu oko Era 6 ba aba ni‘ju O di'jg 0f6 ba ro Ki ahéré 6 too di elénio Dia fun Egbe-Opéo Tii s'9mg bibi inu Agbonniregun Ebo ni won ni ko se 0 gb'ébo, 6 ru'bo Njé owo ti no se la n'Ifa B'Ifa ba hu meji,ma te okan Owo tin ose la n'ifa B'Ifa ba hu okan, ma te eji Owo ti no se la n'ifa Translation Gently, Ahéré, the farmhouse, you are the only one in the farm ‘Aba, the Barn, exercises no fear in the wilderness Tt is the day when rainfall is experienced That the farm-house will have companions 323My Dida: An invitation to He Consultation These were Ifa’s declarations to Egbe-Opé The child of Agbonniiregun When coming from Orun to Ayé He was advised to offer ebo He complied The business I will do to succeed is Ifa If If remains two, I will imprint one The business I will do to succeed is Ifa If Ifa remains one, I will imprint two The business I will do to succeed is Ifa Ifa says that the person for whom this Odo is revealed shall succeed in life in his/her chosen career. He/she is advised to adhere to, and embrace Ifa. 2. Ifa says that all the good things of life shall be handed over to the person for whom this Odu is revealed. Ifa says that he/she shall not lack any Ire in life. Ifa advises him/her to offer ebo with two Pigeons, two hens, two guinea fowls, two cocks, four rats, four fish and money. On these, Ifa says:- Akerese Owinnt ‘Qwinni naa Akerese Dia fun Oniweere Omg ojo owure ti nb‘dlows n‘inu Igbati 6 risunkun oun 6 r'ire gbogbo Ebo ni won ni ko se Translation Akerese is Owinni Owinmi is Akerese These were the Awo who cast Ifa for Oniweéré The offspring of the early morning rainfall which infuriates the rich ‘When he was weeping because of his inability to secure all the ire in life He was advised to offer ebo Oniweeéré, the Oba of Iwéré town was a very poor Oba. Apart from the fact that he was the Oba of his town, he had nothing else to show in terms of achievement - no money, no wife, no child, no authority, and no good 324Uh rosin no health. In fact, he was the laughing stock of his subjects. He was never taken serious in anything he said. His directives were simply ignored. Tired of this, he went to the two Babalawo mentioned above for Ifa consultation: Would he be able to command the respect of his subjects? Would he be prosperous in life? Would he have wives of his own? Would the wives give him children for him to leave an heir behind when he died? Would he have good health? Would he live long? The two Awo assured Oniweéré that he would be blessed with all the good things of life. He was told that his success would be beyond his wildest dreams. He was advised to offer ebo as stated above. Oniweéeré struggled to gather all the materials together and the Awo offered the ebg for him. He was advised to go home and see what Ifa had in store for him. He complied. Soon after this, he discovered that all his chiefs who had hitherto abandoned his palace were coming to pay their daily homage. Later, all the villages adjoining his town were coming to pay their tributes to him. He soon became rich. Some of his chiefs arranged for wives for him. He got married to these women and later the wives gave birth to several children for him. His palace was renovated by his subjects. His health improved. He was given a horse for his personal usage. He lived very long on the throne of his ancestors. By the time that he died, he was a contented Oba indeed. Akerese Qwinni Qwinni naa Akerese Dia fun Oniwéere Qmo ojo owitro tf nb'olowe n'inu Igbati o nsunkun oun 6 rire gbogbo Ebo ni won mi ko se Rj¢ Aje wo'le mi wa o Akerese Qwinni Owinni naa Akerese Aya wo'le mi wa o Akerese Qwinnt Qwinni naa Akerese mo wo'le mi wa 0 Akerese Owinnt 325Me Dida: An ivitotion to fe Consuttaion Owinnl naa Akerese Aiku wo'lé mi wa o Akerese Owinni Qwinni nda Akerese ‘Ire gbogbo wo'lé mi wa o Akerese Qwinni Qwinni naa Akerese Translation Akerese is Owinni Qwinni is Akerese These were the Awo who cast Ifa for Oniweéré The offspring of the early morning rainfall which infuriates the rich When he was weeping for his inability to secure all the ire in life He was advised to offer ebo. He complied Now, wealth enters my home Akerese is Qwinnt And Qwinmil is Akerese Spouse enters my home Akerese is Qwinnt And Owinni is Akerese Children enter my home Akerese is Qwinril ‘And Owinn is Akerese Longevity enters my home Akerese is Owinnit And Owinni is Akerese All Ire in life enter my home Akerese is Qwinni And Owinni is Akerese Ifa says that all the good things of life shall be given to the person for whom this Odo is revealed. He/she was not destined to lack any Ire in life. 3. Ifa says that the person for whom this Odu is revealed ought to be taking care of other people's matter than his/her own. Ifa says that if he/she could do this, then Ifa itself would be looking after his/her own affairs for him/her. Ifa says that the person for whom 326Vb osu Aj this Od) is revealed shall be properly taken care of by Ifé. Buthe/she is also expected to take care of other people. The more this is done, the better the chances of him/her being protected and pampered by Ifa. People like this are very good in the hospitality fields such as medicine, public relations, and welfare establishments like motherless babies home, old people home, mentally retarded people's home and so on. There is however the need to offer ebo with two pigeons, two guinea fowls and money. He/she also needs to feed Ifa with one hen and palm oil. On these, Ifa says:- Akukg flogbe lebelebe se'yi Dia fun Opittiki Ti ydo fi tire sile Ti Oo maa gbg ti eni eleni kiri aye Eb ni won ni ke se Translation The cock uses its comb to add to its honour This was the Ifa cast for Opfitiki Who left his own affairs ‘And was taking care of other people's matters the world over He was advised to affer ebo Optiliki was always ensuring that other people were comfortable. He used to settle quarrels and misunderstandings, feed the poor, assist the handicapped and give to the needy. He could go hungry for days just to assist others. As he was doing these things, some people began to abuse him as someone who would never mind his business. Some saw him as a person who loved to poke his nose into what was none of his business. Yet others saw him as a busybody. Soon his relations began to warn him to leave other people alone with thelr affairs and face his own problems. In order to know what steps to take in his life without making mistakes, he went to the Awo mentioned above for Ifa consultation: Was he doing the right thing? Was there any hope in it for him? Did he need to change and face his own business? What was the position of If on what he was doing? 327‘fa Dida: An imdtalion o la Consultation The Awo told him that he should continue to help other people and Ajagunmaie himself would repay him all his good deeds. He was advised against listening to slanderers and backbiters as they could only lead him astray. He was advised to offer ebo as prescribed above. He did. Before long, he was blessed with all the goodthings of life. He had wealth, stable home, peace of mind, happiness, good health and long life. He was thus singing, dancing and giving praises to Ifa and Olodumaré: Akuko fogbe lebelebe se'yi Dia fun Opfitiki Ti yoo fitire sile Ti yoo ma gbo ti eni eleni kiri aye Eyi ti Ajagunmale yoo maa wo'le de Ebo ni won ni ko se © gb’¢bo, o ru'bo Nie tani yoo ba mi tun'wa a temi se o Orunmila, Bara a mi Etigi-Alo Ni yoo ba mi tun'wa temi se 0 Translation The cock uses its comb to add to its honour This was the Ifa cast for Optitiki Who left his own affairs And was taking care of other people's matter the world over And whom Ajagunmalé would be taking care of his own home in his absence He was advised to offer ebo He complied Now, who will help me repair and improve my destiny? Orunmila, my father, also known as Erigi-Alo, was the one who will help me repair and improve my destiny Ifa says that Orunmila himself shall help the person for whom this Odo is revealed to shape his/her destiny for the better. Ifa says also that Ajagunmale, the Oldwo in heaven will be looking after his/her home in his/her absence. He/she needs to continue to do good as the reward for that is guaranteed. He/she will never regret his/her actions in life. The Deities are on his/her side. 328H rosun wo 4, Ifa says that the person for whom this Odd is revealed shall have his/her own period of recognition and success in life. People will be able to identify his/her good deeds and reward him/her accordingly. He/she will never be forgotten, Ifa says that he/she is about to go to somewhere on business or to. go and assist other people. Ifa says that he/she should go as the place will be very rewarding to him/her. Ifa says that he/she may experience initial setback or hardship, that should not deter him/her as the reward will surely come and he/she would be honoured. Ifa says that there is the need for the person for whom this Odu is revealed to offer ebo with two pigeons, okro and garden eggs and money. On these, a stanza in Trosun-Méji says:- Ytaruku lawo Ytaruka Ttaruke l'awo Itarako Rukoruke tataata Dia fun Igba Ti ns'awo rode Oyo Ebo ni won ni ko se Translation Ttaraku is the Awo of Itaruka And Ttaraka is the Awo of Ttaroka Rokoruko tataata They were the Awo who cast Ifa for Igba When going to Oy9 on Ifa business He was advised to offer ebo ‘gba was a very prominent Babalawo. He was known for his competence and his ability to diagnose problems and provide solutions, So, when the inhabitants of Oy town were experiencing series of problems ranging from childlessness, economic decay and stagnation, failed harvest, emotional instability to internal strive, they summoned Igba for Ifa consultation. They asked him to come to their town with the intention of making it his permanent abode. When Tgba received their message however, he went to the Awo mentioned 329{ta Dide: An invitation to a Consuitation above for Ifa consultation. How would his stay in Oyo turn out to be? Would he be able to realize his full potentials in Oyo? Would he be respected there? Would history give him a space in Oyo? Would the inhabitants of Oyo town appreciate all the good things that he would do for them? These questions and many more were what pre-occupied the mind of Igba when he went for Ifa consultation. The Awo informed Igba that he would be very successful in Oyo town: that he would be able to realize his full potentials there; that he would be highly honoured and respected; that the inhabitants of Oyo would appreciate all his goad deeds for them; and that his name would be written in gold by history. His position of honour among the inhabitants of Oyo was assured, ‘Igba was told. He was however warned that he would initially experience hardship in his proposed abode, but after sometimes, it would be enjoyment without end. ‘Igba was advised to offer ebo with plenty of okro, garden-eggs, two pigeons and money. He complied. Shortly after, he set out on his journey to Oyo town. While in Oyo, he met the inhabitants of this town with series of problems. They were poor due to unsuccessful crop-yield, they were sick due to failed expectation and they were unhappy, Igba went into action immediately; as he was consulting Ifa for them on individual basis, so was he doing on group basis and even doing same for the whole town in general. As he was offering ebo, so was he doing etutu and offering Ipesé for the Elders of the night. After all these had been done, everyone waited to see the outcome his efforts. Meanwhile, Igba himself was faced with the problem of what to eat, drink and wear. He was quite aware of the problems of the inhabitants of Oy9. In order not to add to their burden therefore, he moved to a small village. He cultivated a small farm and was living there. He maintained a low profile in this village. He was fully determined to endure all the hardship he was already experiencing in the village because he had already been told by Ifa that such would be his lot initially before his situation would change for the better. 3301 resume In Oyo however, the situation began to change for the better, there was abundant rainfall. Farm products and crops improved, the inhabitants had surplus harvest that year, which brought about improved economy. With improved economy, there was better and stronger bargaining power. The people concentrated on their farm work and other businesses such as craftsmanship, trading and so on, therefore reducing joblessness. These gave them jess time to plot against their leaders, thereby reducing internal strives. Before long, there were smiles on everybody's face. One day, the inhabitants of Oyo gathered in front of the Qba‘s market. They were so happy and they began to jubilate. They sang, danced and gave praises to Olodumaré. They then decided that they must send people to go and bring Igba who had made it possible for them to experience the progress in their community. So they sent people with Ifa gongs to go and bring back Igba to Oyo. The emissary went along with a new dress, new cap, and new sandals for Igba to wear when coming to the town. The delegates left for the village where Igba was living. ‘gba was however on his farm working. On sighting him, they began to beat the agogo (Ifa gongs) and were singing that:- Ttaruku ta Ytaruka ta Rukoruke tataata Oyo nile o Igba, emi lo wa d'oko 0? Translation ‘Ttaraku ta Ttaroko ta Rakoraku tataata Oy9 is your home ‘gba, what are you looking for in the village? They were all dancing and singing. Igba, on hearing what they were saying threw down his hoe and joined them. They told him that the town asked them to go and bring him. They explained to him that everything had changed for the better as he had predicted, They asked him to go and take 331Me Dd: An invitation ota Consutation his bath so that they would be able to return to Oyg the same day. When he told them that he had no good dress to put on, they all burst into laughter and gave him the dress that they had brought for him from Oyo. It was one of the materials used only by high chiefs and other successful businessmen in Oyo. gba was surprised and elated. They returned to Oyo that night. In Oyo, Igba was made the resident Babalawo of the Oba of Oyo. He was well recognized in Oyo. Up till today, nobody forgot what he did for them thus, his place in history was assured. Ttaruku I'awo Itaruku ‘Ttaruke |'awo Itaroku Rokoruko tataata Dia fun Ygba Ti nis'awo rode Oy Ebg ni won ni ko se O gb'ebo, 6 ru'bo Igba ru'lao Igba ru'kan Bi a ba w'aye eni Aan‘igba ni Ttaruku ta Itaruke ta Rokuruke tataata Oys9 nile o Igba, emi lo wa d'oko 0? Translation Ttaroku Is the Awo of Itaraka And Ttanika Is the Awo of the Ttaroku Rokoraka tataata ‘They were the Awo who cast Ifa for Igba When going to Oyo on Ifa business He was advised to offer ebo He complied ‘gba offered Okro And offered garden-eags When we come into the world We surely will have our season (of success) ‘Now, Itaraku ta 332And ‘tarako ta And Rokaroka tataata Oyd is your home What are you looking for in the village? If says that the person for whom this Odo is revealed shall surely have his/her own season of success and achievement. Initial setback should not deter him/her from putting in more effort to succeed. 5. Ifa s says that the person for whom this Odv is revealed shall make profit in his/her life. He/she shall surely succeed in life. Ifa however warns that this person is in the habit of denying all the good things which Ifa had done for him/her. No matter how successful he/she had been, he/she would still be claiming that no improvement had occurred in his/her life. [fa says that this is not good enough. The person for whom this Oda is revealed needs to imbibe the value of showing appreciation to those who had given assistance one way or the other. Tf says that this person needs to offer ebo with three pigeons and money. He/she also needs to be more appreciative. On these, Ifa says: Ada nko? Ada r'oko Ada nko? Ada r'odo Ada wa mu forojangan Did fun Fleko Idere Ti yoo I'orq k’dlé 6 too le Ebo ni won ni ko se Translation How is Ada, the cutlass? Ada has gone to the farm And how is Ada Ada has gone to the Stream Ada is now very sharp-edged 333Ifa Dida: An invttion tifa Consutaton This was the Ifa cast for the Eko seller of Ideré town Who shall become wealthy before evening time She was advised to offer ebo ‘Tdere was a very popular town in the olden days. This town was the centre of many activities in Yoruba land. The population of this town was also reasonable, compared to other towns at that particular time. There was however this woman in the town who was selling eko, corn meal. She was very popular in the town, but she was always complaining that her sales were not moving as it ought to be. Consequent upon this, she went to the group of Awo mentioned above for Ifa consultation. The Awo told her that her sales would improve. She was advised to offer ebo as prescribed above. She complied. After this, she was advised to Cultivate the habit of exercising patience at all times. She was told not to expect that her €ko would be sold immediately it was prepared because it would still be very hot at that time, rather, for her to be patient for it to be cold so that it would be hard and agreeable for people to buy and eat. She was also cautioned that when she began to make profit, she should not deny or hide the blessings of Ifa. After this, she went home. A few days after she offered the ebo, her sales picked up, she used to prepared one basked full of ékg and sell them for three days. After the ebo, she was selling five baskets of @kg daily. It later increased to 12, and then to. 16 baskets full. Before long, she began to wear new dresses. At a stage she would wear a black wrapper, a red boba (blouse), she would wear a white head-gear and use a green loin to tie the dress - all new dresses. Her shoes and bag were usually the latest. However, when anyone approached her, she would be complaining that her sales had not improved. One day, her complaints were so much that the Awo who assisted her in offering the ebg decided to pay her a visit. When they did, they discovered that she had really changed and that the manifestation of wealth was all over her, and yet she complained bitterly that what they did for her had not worked. The Awo left with the determination to teach her alittle lesson. The following day, the Awo in company of their students went to her stall with agogo and drum and began to sing thus: 334Hh osu Mag El'eko Idere Sebi 0 loo jeere El'eko dere Sebi o loo jeere 0 ro'sq dudu 0 ro'so pupa Afaliga we'rt Ole kenka Olé kenka O ferin p'eeke E¥'eko Ydere Sebi 0 160 jveere Translation The eko seller of Idere I thought you said you made no profit The éko seller of Idere You complained you made no profit Your wear a black dress And tie a red wrapper You use a green dress as head-gear You sit majestically And you wear a broad smile The éko seller of Idere Yet you complain of making no profit When she saw what the Awo had done, she simply stood up and joined them in singing and dancing forgetting her initial complaints. Ada ko? Ada r'oko Ada niko? Ada r'odo Ada wa mu forojangan Dia fun Eléko Idere Ti yds I'org k'ale 0 too le Eb ni won ni ko se © gb’¢bo, 6 ru'bo Nie Eléko Idere 335ta Ode: An irtation to Mo Consutation Sebi o loo j'eere Oro'sq dudu Ord'sq pupa 0 Faliga we'rl Ole kenka Ole kenka O ferin p'eeke Eleko Idere Sebi o Ido j'eere Translation How is Ada, the cutlass? Ada has gone to the farm And how is Ada? Ada has gone to the Stream Ada is now very sharp-edged This was the Ifa cast for the Eko seller of Idéré town Who shalll become wealthy before evening time She was advised to offer ebo She complied Now, the Eko seller of Idere I thought you said you made no profit The Ekg seller of Ideré You complained you made no profit Your wear a black dress And tie a red wrapper You use a green dress as head-gear ‘You sit majestically And you wear a broad smile The Eko seller of Idere Yet you complain of making no profit Ifa says that the person for whom this Od) is revealed shall make profit and become very successful in his/her business. He/she is however warned against hiding or denying the blessings of Ifa in his/her life. 6. Ifa says that the Ort of the person for whom this Odi is revealed will support him/her. The person is in a state of confusion. He/she needs guidance, support and protection. Ori will provide all these for the person for whom this Odi is revealed. No Orisa, Egungun (ancestor) 3361H sun a or Iranmolé can do this but his/her Ori. Consequently, there is the need for this client to offer ebo with two pigeons, two ducks, two guinea fowls and money. He/she also needs to serve his/her Ori with one white pigeon, one guinea fowl, one duck and money. If all these can be done, the life of this client will change for the better. On these Ifa says: Eni poroporo laa g'6do Ejl poroporo laa g'osun Dia fun Baba béo-I¢jg-o-ba-Ipin-re-wi Ti nbe nigba nraye osoko bo ni won ni ko se Translation ‘One at a time do we pound a mortar And in twos do we pound cam-wood ‘These were Ifa's declarations to he whose name was If-you-have- problem-consult-your-Destiny When he was in utter dilemma and confusion He was advised to offer ebo Baba-bdo-léjd-o-ba-Ipin-re-wi, was in a state of utter confusion. He did not know what work to do in order to succeed in his life; the type of wife to marry to be a happy man; the type of children he would beget in his life; how long he would live on earth; the positions he would occupy in life; and so on. He had gone to feed several Deities and Egungun but his confusion was still there. One day, he decided to carry his matter to the Babalawo stated above for Ifa consultation. The Awo told him that he was a confused man. They said that what was causing his confusion could not be addressed by any Orisa, Iranmole or Egungun. Rather, it was his Ori which would help him solve his problems and throw fight into his life. The Awo stated further that what he wanted to know was what his destiny had chosen from heaven and how to ensure that he followed the path of his destiny. He was advised to offer ebo with two white pigeons, two guinea fowls, two ducks and money. He was also asked to serve his Ori with one white pigeon, one guinea fowl, one duck and money. He complied. 337fa Dida: An invitation to fa Consuitation The Awo then explained to him that he was destined to be a prosperous person, he would have peace of mind and he would be honoured. He was told that his Ori would quide him to where he would be abie to realize his destiny. When he returned home, he went into trading and he was successful. He got married and he was blessed with many children. His wives took good care of him. Together with his family, they built several houses. He bought ahorse for his usage. He lived long and lived and died a happy man. Enf poroporo laa g'odo ji poroporo laa g'osun Dia fun Baba boo-I¢jo-o-ba-Ipin-re-wi Ti nbe nigba nraye osoko Ebo ni won ni ko se © gb'ébo, 6 ni'bo Ko pe, ke jinna Ire gbogbo wa ya de‘toturu Oro o kan Egungun o Ko kan Orisa Eledaa eni I'ordn kan Translation One at a time do we pound a mortar And in twos do we pound cam-wood These were Ifa's declarations to he whose name was “if- you-have-problem-consult-your-Destiny” When he was in utter dilemma and confusion He was advised to offer ebo He complied Before long, not too far All Ire came to him in abundance This matter does not concern Eguingun (ancestor) Neither does it concern the Orisa It is one’s Destiny the matter concerns Ifa says that the person for whom this Odd is revealed shall be guided to where he/she would be able to realize his/her destiny. He/she needs to continue to serve his/her Ori regularly. There lies the secret to his/her success. His/her Ori shall show him/her the way out of dilemma and 338ul HE trosun Maj confusion. Ifa says thatit shall not allow the person for whom this Odu is revealed to go astray. All he/she needs to do is follow the advice of Ifa especially on how to serve his/her Ori. Ifa says that the person for whom this Odo is revealed shall acquire all the Ire of life which he/she lacked. Ifa says that he/she shall not suffer for long before there is relative comfort in his/her life. Ifa says that the way he/she carries himself/herself, people think that he/she is a wicked person. For that reason, people find it difficult to move close to him/her for discussion or to give assistance. Ifa says that the mind of this person is pure and he/she harbours no evil against anyone. Ifa says that with appropriate ebg, the situation will change and the client will experience comfort in his/her life and live a happy life. Ifa says that this person needs to offer ebo with a pig and serve Ifa with shear butter and palm-oil. If these can be done, before long, the person shall have cause to celebrate. On these, a stanza in Irosun Méji says: Lasanlasan ni Olosun-Meji s'oja lasanlasan Bi eni to Nore ninu Bee ni Irosin-Meji o ni 'ka ninu Dia fun Oldsun-Mejt To Feyin ti m'omi oju sunrahun ire gbogbo Ebo ni won ni ko se Translation The face of Olosun-Méji was merely uninviting Like someone who has wickedness within But Trosan-Méji harbours no malice against anyone This was Ifa's verdict to Trostn-Mefi When lamenting his inability to acquire any ire in life He was advised to offer ebo 339fa Dida: An inatation to ite Gonsuttation As a Babalawo, Olésun-Meji (Irosun-Méjf) was well trained. He underwent all the rudimentary and highly esoteric aspects of the training from Orunmila himself. At the end of this training, he came out as one of the best 16 disciples of Orunmila. In spite of this however, Irosun-Méji had nothing to show for it - no money, no wife, no child, no house of his own, no peace of mind, no comfort, no respect in the community, no friends etc. He was indeed a very sad man. Many people ran away from him because they considered him a wicked man. They believed that he could harm them if they moved close to him because his face was tough and uninviting. One day, as Olésan-Mefl was ruminating over his life, he came to the conclusion that if the situation continued to go the way it was going, he would surely die as a sad and unfulfilled man, Determined to change all these, he went to the group of Awo mentioned above for Ifa consultation; why was his life the way it was? Was he destined to live and die a poor man? Was he doing something wrong that made people run away from him? What could he do to change his life for the better and turn his destiny around? The Awo told him that he was destined to be great in life. He was also told that his chosen career was the greatest and most rewarding of all professions, He was told that his main problems are two fold: one, people were afraid to move close to him because they considered him a wicked man who could inflict on them serious harm if they moved too close to him; two, he did not have peace of mind and comfort. He was told that his looks made people feel that he was wicked but that Ifa said that he harboured no ill feeling toward anyone. He was also told that he needed to offer eb and serve Ifa in order that people's attitude toward him would change for the better and for him to have comfort and peace of mind. Ifa said that if these could be done, he would live a fulfilled life. He would stop complaining and would be highly respected for his worth, He was advised to offer ebo with one big pig and money. He was also advised to feed Ifa with palm-oil and shear butter mixed together and used to serve Ifa. To get the money with which to purchase all the materials became a serious problem. Eventually, he did. He invited the Awo to come and help him offer the ebg and serve his Ifa. All these were done, he began 340to wait for what Ifa would do for him. Immediately after offering the ebo, Esv Odara went out in the form of man asking people to go and try Yrosun-Méji that he was a very competent Babalawo. He convinced all those who had reservations against Irosin- Meéji_and told them that only Irosun-Méji_ could solve their problems for them. Then, one by one they began to go to his (Frosun-Méji ) house, and ‘one by one he was solving their problems. Those who felt that Irosun-Méji was a wicked man soon changed their opinions towards him. Before long, his house became a beehive of activities. He got several students who were assisting him. Soon after this, he got a wife of his choice and after sometime, the wife gave birth to children for him, He became a worthy member of Idere where he was living. He was indeed a very happy and comfortable man. He was thus singing and dancing and giving praises to Olodumaré and his Awo. Lasanlasan ni Olosun-Mejt s‘oju lasaniasan Bi eni to l'ore nina 8¢é ni Lrosun-Meji 6 ni ‘ka ninu Dia fun Oldsun-Meji To Feyin ti m'omi oju sunrahun ire gbogbo Ebo ni won ni ko se 0 gb'ebo, 0 ru'bo Aladé waa felédé rubo Gbede, I'ara 6 maa dé mi lo Gbedegbede nil ro'gba epo Gbedé, I'ara 6 maa dé milo Gbedegbede nfi ro’gbd Or Gbede, {’ara o ma dé mi loo Eni to ba Felede ru'bo o Gbede, I'ara 6 maa dé won o Gbede Translation The face of Oldsun-Meéji was merely uninviting Like someone who has wickedness within But Irosun-Meji harbours no malice against anyone This was Ifa's verdict to Irosun-Méji When lamenting his inability to acquire any ire in life He was advised to offer ebo 341Ifa Dida: An Invitation to fa Consutation He complied Now, Aladé had offered a pig as ebo With ease, shall we acquire comfort and convenience A calabash of palm-oil is known for its convenience With ease, shall we acquire comfort and convenience A calabash of shea-butter we acquire comfort and convenience Whoever offered a pig as ebo With ease shall he acquire comfort and convenience Ifa says that the person for whom this Odd is revealed shall acquire peace and comfort in his/her life. 8. Ifa says that it foresees the gift of a child for the person for whom this Odu is revealed. Ifa says that it is essential to know what to use as ebg materials here and at the same time, know the number to use in order to achieve the required result. Ifa says that if these can be done, the woman for whom this Odo is revealed shall be blessed with a bouncing baby. Tfa says that this woman needs to offer ebo for child-bearing with six bats and money. The moment this is done, Ifa will bless her with a baby. A stanza in this Odu laying emphasis on this aspect says: Ada fowg fe'ju ewon Dia fun Onidere Omg af'adan $'ebo omo Igba to feyin ti m'oju ekun sungbere omo bo ni won ni ke wa se Translation Ada f'ow fe'ja ewon He was the Awo who cast Ifa for Onidere Offspring of those who uses bats to offer ebo for child-bearing When he was lamenting her inability to bear a child He was advised to offer ebo Ontideré was the Oba of Ideré town. He had many wives, he was strong and popular, but he had no child. None of his wives ever conceived at any time. 342Ail rosun ate He therefore called the Awo mentioned above for Ifa consultation in order to determine what he needed to do in order for his wives to become pregnant. When the Awo came to Onidéré's palace, Ifa was consulted. The Awo told him that his wives would become pregnant and they would give birth to many children. He was advised to offer ebo with six bats and money. When Onidere heard this, he was very angry because he had been told several times to offer ebo with a bat and he had done so several times without any success. The Awo however explained to him that his various ebo had not been accepted because the correct number of materials had not been used. He advised Ortideré to buy six bats at the same time, and wait for the outcome. Onideré did. The ebo was offered. He did it for each of the wives. Three months after, Orfidéré's wives became pregnant and they all had safe deliveries. Onideré became a proud father of several children in one year. He was thus praising his Awo for a job well done, Ada flows fe'ju ewon Dia fun Onidere Omg af'adan $'ebo gmo Igba to Feyin ti m'oju ekun sungbere gmo. Ebg ni won ni ko wa se O gb'ébo, 0 ru'bo Igba adan ti njé okan La or'omo bi Igba toot adan di mefa Ni're gmo dé Translation Ada f'qwg fe'ja ewon He was the Awo who cast Ifa for Onideré Offspring of those who uses bats to offer ebo for child-bearing When he was lamenting her inability to bear a child He was advised to offer ebg He complied When we used only one bat. There was no child But when the bats became six in numberMa Dida: An Invitation to If Consuitaton We got the Ire of children Ifa says that the person for whom this Ifa is cast shall be blessed with a child. The person shall never leave this world without his/her own child. 9, Ifa says that it foresees victory over Death, Affliction, Litigation and Loss for the person for whom this Odu is revealed. Ifa says that this person needs to feed the Ori of his/her child because it is the Ori of this child that will help overcome this adversary. If the person for whom this Ifa is revealed has more than one child, then there is the need for the Awo to find out whom among the children Ifa is referring to. Ifa says that even though all these four Ajogun had already surrounded this person, they will have no power to harm him/her because the Ori of his/her child being referred to by Ifa is simply too powerful. Ifa says also that the person for whom this Oda is revealed needs to be taking proper care of all his/her children, biological or otherwise, to love them and act in a way that these children will love and adore him/her back. This will bring happiness and progress and when trouble comes, the Ort of the children will naturally rise up in his/her defense. Ifa says that there is need for the person for whom this Oda is revealed to offer ebq with four cocks and money. There is also the need to serve the On) of his/her child with whatever Ifa prescribes. The Awo needs to confirm from Ifa the specific item to use in order to ensure this victory and protection. On these, Ifa says: Agliintti nf gb'oko nit pa'ri Konko nil gb'ado ta pitipiti Alantakan nif gb'oko nfi ran'wu oginninginni Dia fun Ojfjf Ti yoo bt Ela I'omo Ni'jo Ajogun kaa mo'lé pitipiti 344Hos et Ebo ni won ai ko se Translation Agitinti, the monitor reptile, lives in the farm and develops _ bald- head And Konkd, the Bull-frog, lives in the brook and hops about While Alantakan, the Spider, lives in the farm and spins threads fit for Oginninginni clothes These were Ifé's declarations to Ojifi, the Shadow Who gave birth to Ela And who was living in the midst of Ajogun She was advised to offer ebo When Ojiji was very young, she had been told to love everyone as she would love herself. She had also been advised that whatever she knew that when done to her would pain her, she must never do to anyone. Ever since her youth, she had been abiding by these advices. She loved all. She cared forall. Inturn, ail loved her. When she grew up and was getting married, it was a very big ceremony. Several people turned up to felicitate with her and to congratulate the family of her husband on their luck for marrying such a well-trained lady. Soon after, her wedding ceremony, she became pregnant. When it was getting to the time of her delivery, she went to the group of Awo mentioned above for Ifa consultation: Would she deliver safely? What sort of baby would she have? What would be the baby’s do's and don'ts, especially the taboos? Ojiji was assured that she would be delivered of her baby safely and that the baby would be greater than the two parents when the baby grew up. When the baby was delivered, it was a male and was named Ela. Ojiji was again advised to ensure that this baby was properly trained and shown the ways of Olédumare and the Irdnmole, She was advised to show love to the baby without compromising discipline. All these, Ojifi did. When this child was growing up, he had been showing the traits of being great. Then one day, Ojiji had a terrible dream. Worried over this dream, she went for Ifa consultation and the same Trosun-Méji was revealed. That 345Me Dide: An invitation to te Consultation day, the group of Awo told her that four Ajogun were crowding ove her: Death to kill her; Affliction to tie her down for Death to kill; Litigation to give her emotional trauma for Affliction to tie down; and Loss to ensure that all she had laboured for in her life were in vain. She was however assured that the four Ajogun would fail in their efforts. She was told that because she had given Ela her child all the love a good parent ought to give, the Ori of her child was ready to protect her as the Ori felt that the child still needed her love and affection and cannot afford to miss such things at the moment. She offered the ebo and at the same time served the Ori of her child. As soon as all these processes were completed, her child's Ori rose stoutly in her defense. The Ori warded off Iku, Arun, Ejo and Ofd which had already stationed in her home. She thus became free of all the Ajogun which had hitherto been pestering her life. She was therefore singing and dancing and giving praises to her Awo, Ifa and Olodumare.. Agifinti nii gb'oko nif pa'ri Konko nil gb‘odo ta pitipiti Alantakun nif gb'oko nfl ran'wu oginninginni Dia fun Ojiji Ti yoo bi Ela '9mq Ni'jo Ajogun kaa mo'le pitipiti Ebo ni won ni ko se © gb’¢bq, 6 ru'bo Tku to 'oun 6 pa Ojtj Ko leé pad mo 0 Ela omg re nio jéo, Ela Aran to l'oun 6 se Ojiji Ko lee se € mg 0 Ela omo ré ni 6 j¢ 0, Ela Ejo to l'oun o se Ojiji Ko lee se é mg 0 Ela omg re nl 0 J¢ 0, Ela Ofo to I'oun 6 se Ofijt Ko lee se. 6 moo Ela omo re ni 0 je o, Ela Translation Agitinti, the monitor reptile, lives in the farm and develops bald- 346Uh ross aay head And Koha, the Bull-frog, lives in the brook and hops about While Alantakon, the Spider, lives in the farm and spins threads fit for Qginninginni clothes These were Ifa's declarations to Oji, the Shadow Who gave birth to Ela ‘And who was living in the midst of Ajogun She was advised to offer ebo She complied Iku, Death, which plans to Kill Ojijt Cannot do so again It is Ela her child who made it impossible Aran, Affliction, which plans to strike Ojif Cannot do sa again It is Ela her child who made it impossible Ejo, Litigation, which plans to run Ojiji down Cannot do so again It is Ela her child who made it impossible Of, Loss, which plans to strip Ofifi naked Cannot do so again It is Ela her child who made it impossible Ifa says that it will be impossible for Ika, Aran, Ej¢ and Ofo to affect the person for whom this Odu is revealed. Ifa says that he/she is lucky to have been blessed with a powerful child who guards and protects the parents. 10. Ifa says that it shall not allow the person for whom this Odu is revealed to fall into the ditch of death and misery. Ifa says that many people had fallen into this ditch to meet their untimely death but that this client shall not fall into it and if he/she eventually fell into the ditch, it shall be padded and he/she would be able to survive the fall. So says Ifa. Ifa says that because of the person for whom this Odu is revealed, the ditch of death and misery shall be filled and nobody will be harmed again. Ifa advises the person for whom this Odo is revealed to offer one matured he-goat, plenty of cotton wool and money as ebo. If this can be done the problem shall be overcome. A stanza in this Oda in support of this assertion says: 347{Ma Did: An invitation to fa Consultation Ara sobi nti pon'mi fan won ni yangi fo'so Ojo © r9 ma, yangi di apata Dia fun Qlogbun-Ayiku Ebo ni won ni ko se Translation The thunder fetches water for those on the rocky areas When the rain stopped falling, the mud-stone turns to solid rock This was the Ifa cast for Ologbun-Ayiku, owner of the ditch where people fall and die He was advised to offer ebo Several people had lost their lives inside the Ologbun-Ayiku, the ditch into which people fall and die. One day, Ol6gbun-Ayiku went to his Babalawo for Ifa consultation: How could he stop people from falling and dying inside the ditch? What were the materials needed to do so? Would he succeed in this bid? He was assured that the ditch into which people fall and die would become the ditch into which people fall and survive. He was advised to offer sacrifice with a matured he-goat, plenty of cotton wool and money. He complied. Unknown to him, he was to be the next victim of this ditch. As he was passing close to this ditch, he slipped and fell into the ditch. The cotton wool which he had offered as ebo was used by Esu Odara to pad the ditch and he was not wounded in any way when he landed inside the ditch. That was how he was able to survive the fall. Those who fell into the ditch after him No longer died in the ditch. That was how the ditch became harmless and people survive the fall. Ara sdbi nil pon'mi fun won ni yangi fo'so Ojo 6 ro mo, yangi di apata Dia fun Ologbun-Ayiku Tii yoo pada waa di Ologbun-Ayiye Ebo ni won ni ko se © gb'ebo, 6 ru'bo Ko pé, Ko jinna E wa ba ni laika kangiri Translation The thunder fetches water for those on the rocky areas 348Hi rosun Meg When the rain stopped falling, the mud-stone turns to solid rock This was the If cast for Oldgbun-Ayik, owner of the ditch where people fall and die Who will later become the owner of the ditch into which people fall and survive He was advised to offer ebo He complied Not too late, not too far Join us where we enjoy victory over death Ifa says that the person for whom this Odo is revealed shall be protected against violent and/or untimely death. The client shall live long and in relative peace and comfort. 11. Ifa advises some members of the same family or generation to offer ebo against misunderstanding. There is the need for them to identify something which they use in common and which has turned to a subject of debate and controversy. When they identify it, they need to stop using it at least for some period of time as it could tear the whole family apart. This may be a family land, family house, family business or any other item of joint inheritance. All of them, without any exception need to stop using whatever it is, so that peace and harmony could be restored in the family. There is also the need for the whole family to offer ebo with a matured he-goat, feed Esu with a cock and feed their common progenitor with Matured goat. Offering this eb is important, but not as important as heeding the advice of Ifé as contained in this stanza. On these, Ifa says: Beere I6 ye Ile Aterigba lo ye Odede Akodl kan gbaragada-gbaragada Io ye mi Oun naa Io ye iran-an mio Dia fun won L'Enpe Jiga Nile a le tee wo'nu Oya Afedi oko tele fo moggnmo Ede awon le ye'ra awon ni won da’‘fa si Ebo ni won ni ki won se 349a Dida: An invtatlen to fe Consuitstion Translation Beere, the roof thatching grass, is what befits a house Atérigba, the linted, is what befits a balcony And Akodi, a big, spacious room is what befits me ‘And befits my generations These were Ifa‘s declarations to them at Enpe-Jiga In the home of those who float gingerly on Qya River And use the spear to strike the ground while speaking forcefully in strange tongues When looking for ways of ending their misunderstanding They were advised to offer ebo The progenitor of the people of Enpe-Jiga was a very hard-working and successful man, He had several wives and children. When he died, he left behind a lot of property and other businesses. None of his wives and children was in want as a result of the death of the bread-winner. When the time came to share the man's properties, it was done without any rancour. Some of the elders however counselled that it was advisable to leave some landed property for their common usage. They saw reason and left these lands for communal use. Before long however, some of the family members began to have different dreams on how to make the best use of the lands; some felt they would be good for farm cultivation; some said they would serve better as recreation land; some felt that turning some of them to market place would be more Profitable; while yet another group considered that erecting houses on them would serve everyone better. Before long, controversy erupted. With this controversy came bitter struggle for supremacy which nearly tore the whole family apart. In the end, the head of the family went to the group of Awo stated above for Ifa consultation: What would the family do to end the raging misunderstanding and controversy? What would he personally do to ensure that the family did not break up during his own time? Would peace and tranquility return to his family during his tenure as the head of the family and soonest too?. The Awo inform him that there was controversy in his family and that the misunderstanding emanated from {and issue. The Awo stated further that the land problem had led the distrust and bad-blood among his kith and kin. 350rosin te For this reason therefore, it was in the best interest of all concerned to identify which particular land was involved and then stop using it altogether. This must be done in the interest of peace and harmony. The Awo also informed him that there was also the need to offer ebo with one matured he-goat and money. After this, the family needed to feed Esd with one cock and feed their common progenitor with a matured goat. The Awo however, emphasized that even if 10 goats were used to feed their ancestor or 10 goats were offered as, ebo, they were not as effective as heeding the warning of Ifa. The head of the family summoned the whole extended family and informed them of what Ifa had said. They all offered the ebo, feed Esu and their common progenitor. After this, they held several meetings and concluded never to use the land in question until further notice. Before long, all warning parties embraced peace and everything returned to normal. There was progress in the family and everyone experienced relative comfort and harmony. They were ail singing and dancing and praising Ifa. When asked how they were able to restore peace into the family, they responded that Ifa settled the problem for them by speaking to them in the tanguage they understood. Beere Io ye Ile Aterigba lo ye Odede Akodi kan gbaragada-gbaragada Io ye mi Oun naa Id yetran-an mio Dia fun won L'Enpe Jiga Ni‘lealetee wo'nu Oya Afedi 9ko tele fo magonma Ede awon le ye'ra awon ni won da'fast Ebo ni won nt kiwon se Won gb'ébo, won ru'bo Ko pe, Ko jinna Ire gbogbo wa ya detuturu Ope nfo Tapa Eogbgnio Qpe nfo Tapa Eogbonioa Dida: An invitalion to fe Consultation Translation Beere, the roof thatching grass, is what befits a house Atérigba, the linted, is what befits a balcony And Akodi, a big, spacious room is what befits me And befits my generations These were Ifa's declarations to them at Efpe-Jiga In the home of those who float gingerly on Qya River And use the spear to strike the ground while speaking forcefully in strange tongues When looking for ways of ending their misunderstanding They were advised to offer ebo They complied Before long, not too far Join us in the midst of alt tre Opé, the Holy palm tree speaks Tapa lanquage Only you do not hear Truly, Ope speaks Tapa language But you never comprehend Ifa says happiness, peace and harmony shall be restored into the home of the person for whom this Odu is revealed. There is a strong need for those involved to heed the advice of Ifa. 12. Tfa says that there is a lady where this Ifa is revealed who is too fashion-conscious. She believed so much in her beauty to the extent that she feels that any man can be manipulated to abide by whatever she wants at any time. She feels that good looks are everything that matters in this life. For this reason therefore, she i s always found in front of any mirror trying to determine how good looking she is at any point in time. Ifa says that what she considers her major preoccupation is how nice she looks, smells and feels. Anything which could enhance her good tooks is pursued with unbelievable vigour. Ifa warns however that this will never bring her any reward as there is no future in it. Ifa says that this lady needs to settle down, look for a suitable partner and get married in order to have her own children. Ifa says that her wealth, good looks, nice smells and general well-being are her future children. Ifa says that without children, she will live a poor and 3524 osm aa miserable life in future. In this wise, Ifa says that she needs to offer ebo with four rats, four fish, two hens and money. She also needs to serve Esu with one cock and money. After this, all her cosmetics, mirror, lipsticks, eye lashes, powder, perfume etc needed to be dumped at Esu shrine. This is very essential here. On these, a stanza in Irosun-Méji says: Awo si'ji ko se gberegede Ka fi ri'ran amgdun Dia fun Olomo Awo-jigi To Feyint! m’oju ekdn sunrahun om9 bq ni won ni ko se Translation No matter how big a mirror may be It cannot be used to foresees the future This was Ifa's declaration to Oleg Awojig!, the mirror looker When lamenting her inability to bear a child She was advised to offer ebo The lady Ifa referred to as Awojigi, the mirror-looker in this Odv was a strikingly beautiful person she was well-proportioned and with right bodily assets in the right places. Her smiles were tempting; her looks, inviting; her movements, seductive; and her gesticulations, suggestive. As a matter of fact, her whole body was captivating. She was very conscious of her looks. For this reason, she used to spend quite a considerable period of time in front of the mirror to ensure that she continued to look good and smell nice. No cosmetic was too expensive for her to use. Instead of using this gift of Olodumare for the common good, she saw her asset as a means of enslaving men. She used to flirt around and seduce men, high and low to her side, whenever she needed anything, she would begin to plan how to twist the arm of her various lovers to get what she wanted. When it was suggested to her to get married she considered the idea as a major disadvantage. She reasoned that if she got married she would be arm-strong in the home of one man and she would not be able to flaunt her beauty to the admiration of other people, She turned down the suggestion; she considered her friends and colleagues who got married as fools. She used to advise them not to marry at all, what of staying 353{ta Dida: An invitation to Ha Consultation permanently in one man's house, cooking, sweeping, washing, obeying stupid laws of one man, straining oneself and spoiling one's hands, nails and figure with household chores. After advice notwithstanding, her friends got married. They began to bear children, males and females. Awojigi remained single and unattached. By the time her contemporaries became proud mothers of four, five children, she had none. By this time, Awojigi was approaching 40 years. As a result of the attitude of Awojigi toward life in general and men in particular, people began to give her social distance. If any man approached her for any serious relationship, others would call the man and warn him seriously against such move. They would show the man some men whom Awojigi had ruined over the years. Such a man would quickly beat a retreat. By the time she was 40 years, she had become a lonely woman. One day, Awojigf stood in front of the mirror as her usual practice. She took an intense look at herself and discovered to chagrin that she was getting old, she was so afraid for herself and her future. She was realistic enough to know that with her lifestyle, without her beauty, she had no future. She began to think seriously. She began to develop head-aches and wrinkles. She was getting older and older by the day. She became a very sad woman indeed, Soon after this encounter with reality, some of her childhood friends whom she had hitherto considered to be fools began to invite her to the wedding party of their own children. Some were inviting her to the graduation ceremony of their children. It suddenly dawned on her that those friends of hers had managed to build relatively stable homes for themselves. They were happy and contented. This made her realized that her friends had not been foolish after all, she was the big fool. tho gave birth to a set of twins as her first delivery the children, both females to another set of twins dorary of theirs, invited her to the ceremony. All vith their husbands and children. Awojigi came sen her for a long time were asking for her husband ashamed to reply them that she had none. While 354the ceremony was going on, Awofigi went to a corner and wept bitterly. There and then, she made up her mind to get married and have children, she was however aware of the fact that men were running away from her as a result of her attitude towards them and that she was no longer as attractive as she used to be. In order to find solution to her problem, she went to the Babalawo. mentioned above for Ifa consultation: Would she be able to get married now? Would she be able to have her own children? Would she be as happy as her friends? Would she have respect and honour as her friends? The Awo told her that she had almost ruined her life as a result of her pursuance of trivial things at the expense of her future security. She was told that it was not yet too late for her to mend her ways however. She was advised to take the issue of securing a home seriously so as to have her own children. She was also asked to offer ebo with four rats, four fish, two hens and money. She was also advised to serve Esu with one cock and money. The Awo told her to go and bring all her cosmetics and other things she was using to enhance her beauty. She did. All the ebo was offered and the cosmetics were placed in Es shrine. She then left for home. Before long, she met a man who was interested in her. Soon after, they got married. She became pregnant and gave birth to a baby girl. The baby was. in her true likeness. She began to admire the work of Olodumare in her baby. She was so proud of the baby. She then realized that no mirror was as good as one's own child. The baby was even more beautiful and more attractive that her. She was thus singing and dancing and praising Olodumare for everything. Awo si'ji ko se gberegede Ka firi’ran amgdun Dia fun Olomo Awo-jigi To feyinti m‘oju ekun sunrahun omg Ebo ni won ni ko se 0 gb¢'bo, 0 ru'bo Jigi kan ko st Omo ni jigi enio 3551 Ord: An Invitation to Ka Consultation Translation No matter how big a mirror may be It cannot be used to foresees the future This was Ifa's declaration to Olem9 Awojigi, the mirror looker When lamenting her inability to bear a child She was advised to offer ebo She complied There Is no mirror anywhere One's child is one's true mirror Ifa says that the person for whom this Odu is revealed shall be blessed with her own true mirror in life. 13. Ifa says that all the Ajogun giving problems in the home of the person for whom this Odd is revealed shail go. Ifa says that these problems could have gone for a long time but for the fact that either due to lack of competence on the part of the Awo who had been handling the case or due to outright mischief and wickedness, the problems still persist. Ifa says that it was the materials that they had been using to serve Ifa which had not made the problems to abate. Ifa says that they ought not to feed Ifa with any life animal or bird which will entail dropping the blood on Ifa, but rather a dried big rat ought to be used to feed Ifa. By so doing, Ifa says that the Ajogun will go. ‘Trosun-Meji is an Odu which abhors blood. Care must therefore be taken to ensure that as much as possible, blood is avoided on this If4. One stanza in this Odu in support of this assertion says: Aja dudu mo odko alaro Agbo dudu mo ook Idoko Aase irin gbagada-gbagada Ni won fi nse Tlekun Olokun K'ayé Olokun ma baa lu Dia fan won lagbaa Igbo oun Ife Kiribiti Nijg Ajogun ka won mo'le pitipiti Ebo ni won nt ki won se 3561H romun ser Translation A black dog knows the name of a clothe dyer And a black ram knows that of a painter A strong big iron door Is what was used to boit the door of Olokun For the life of Olokun not to be in jeopardy These were Ifa's declarations to them at Agba Igbo and Il¢-Ife When Ajogun invaded their home They were advised to offer ebo The inhabitants of Agba Igbo and Ilé-Ife were experiencing series of unfortunate mishaps ranging from untimely deaths, incurable illnesses, pestilence, failed crop yields losses, natural disasters, witches problem and so on. They went for Ifa consultations several times. They had offered several eb and feed Ifa with rams, goats, he-goats, pigs, cows, guinea-fowls, hens and so on, ail to no avail. At a stage, they got fed up. One day however, they were advised to go and meet the group of Awo stated above for Ifa consultation. They went. The Awo consulted Ifa for them. They were however assured that al) their problems would disappear, They were told that the wrong prescription had hitherto been recommended for them, and that was why the problems persisted. They were told never to kill any life animal on their Ifé again. They were advised to offer ebo with three cocks. They were also advised to serve Ifa with qne dried big rat and palm-oil. They complied. Before long, they discovered that all the bad things happening in the community had abated 9a manageable level. They were thus full of praises for their Awo. Aja dudu mo o¢ko alaro Agbo dudu mo ockg Idoko Aase Irin gbagada-gbagada NI won fi nge Hekun Olokun Kaye Olokun ma baa tu Dia fun won lagbaa Igbo oun Ife Kiribiti Nijg Ajogun ka won mo'le pitipiti Ebo ni won ni kd won se Won gb’ebo, won ru'bo Eyin agba, Agba Igbo oun Ife Kiribiti Okete n'Ifa gba 357|e Dida: An invitation tol Consuitstion E se 'peé Ifa gb'eran 0? Translation ‘A black dog knows the name of a clathe dyer And a black ram knows that of a painter A strong big iron door Is what was used to bolt the door of Olokun For the life of Olokun not to be in jeopardy These were Ifa's declarations to them at Agba Igbo and Ilé-Ife When Ajogun invaded their home They were advised to offer ebo They complied Now, you elders of Agba Igbo and Ile-1fe Ifa demanded for a (dried) big rat Why did you say that Ifa demanded for a goat? Ifa warns the Awo here not to cause avoidable problem or perpetuate one due to his own greediness and lack of consideration for the feeling and suffering of others. Ifa warns the Awo to desist from this act lest he meet with the wrath of the Deities. 14. Ifa also says that all Ajogun will leave the home of the person for whom this Odd is revealed. Ifa says that no blood must be spilled on Ifa and that as long as they continue to do this, so long will the problem persist. Ifa says that all the blood on the Ifa must be cleaned off and in its place; palm-oil must be poured on it. After this, kola-nut must be split for Ifa. That is all Ifa needs to drive away all Ajogun in the home and life of this client, On this, Ifa says: Ara kulluwe nfi pon'mi fan won lori yang! Ojo o ro mo yang! d'apata o Dia fan Yawdpa TH s'omg Olgjeg Okosa Eyi ti nba ibiisun Ti nba ibi ji Ebo ni won ni ko ga 0 358mn HE rosun Map Translation The thunder fetches water for those on the rocky areas When the rain stops falling, the mudstone turns to rock This was the Ifa cast for Yawopa The offspring of Olgje¢ Okoso Who was sleeping in the midst of evil And waking in the midst of evil He was advised to offer ebo Yawopa was a descendant of sculptors whose family business was to carve woods in various shapes designs. They specialized in carving the image of masquerades, house and palace pillars, household furniture, images of all Deities and so on. For these works of Art, the family was highly respected and honoured. One day however, Yawopa woke up only to discover that most of the carved images in his home were making funny sounds. Some were even upturning the items placed on them. Some had fallen down while yet others had broken into two. He too had been having series of nightmares. He had gone to several Babalawo for solution to his problems. The Awo told him that he was sleeping and waking up in the midst of Ajogun. However, the Awo felt that truly Ifa needed kola-nuts in order to solve his problems for him, but the Awo felt that there was nothing in that for him to eat. Instead, the Awo recommended a goat. Yawopa bought the goat but the problems persisted. He killed several animals without any solution to his problems. This had been going on before Yawdpa was introduced to the Awo stated above, The Awo analyzed his problems for him. They also asked him to offer ebo with one cock and money. He was then asked to go home and split two kolanuts for his Ifa. He did. Surprisingly, all the Ajogun left his house. His life returned to normal. He lived the rest of his life a happy man. Ara kdluwe nti pon'mi fun won lorii yangi Ojo o ro mo yangi d'apata o Dia fun Yawopa Tii $'9m9 Olojeé Okoso Eyi ti nba Ibi san Ti nba ibii ji Ebo ni won ni ko seo © gb’¢bo, O ru'bo 359Ma Dida: An invitation to fa Consultation Igba tia ni ¢ Ya'wo pa'bi E se ya'wo p'eran o? Translation The thunder fetches water for those on the rocky areas When the rain stops falling, the mudstone turns to rock This was the Ifa cast for Yawopa The offspring of Qlgje¢ Okdso Who was sleeping in the midst of evil And waking in the midst of evil He was advised to offer ebo He complied Now that we asked you to quickly split a kolanut Why did you quickly split (the throat of) a goat Ifa says that the problems of the client here persist because of the greediness and dishonesty of those he/she retied upon for solution to his/her problems. Ifa says that he/she shall meet those who would be of assistance and the problems shall disappear. Ifa however warns those dishonest people that their day of reckoning is at hand. 15. Ifa warns the person for whom this Odu is revealed to desist from his plan to snatch another man's wife and if he had already done so, he needs to return the wife to the owner lest he meets with terrible consequence. Ifa says that the husband of the woman he intends to snatch is more powerful and ruthless than him. If he loves his life, he needs to desist from his plan. If he refuses to heed this warning. Ifa says that he will live to regret this action for the rest of his life. Ifa says that the person in question is light in complexion while the husband of the woman he intend to snatch is dark-complexion. Ifa also warn a woman who intends to elope from her husband's home to another man's house not to do so in her own interest. Ifa says that the person she plans to elope with may end up losing his life and she will be blamed for this disaster by the relation of the deceased. Ifa says that the person who intend to snatch another man's wife need to, in addition to desisting from this act, offer ebo with one 360- i matured he-goat and money. On this, Ifa says: Esin nf sare katapa katapa wou Eeyan mi 6 mo Irin okunkon nit ririn Dia fun Ina Ti tila ree fé Jojolo, amo Olodumarée Ebo ni won ni ko se Translation Esin, the Horse, is he who gallops into the town My relation does not know how to traverse in the dark This was Ifa's declaration to Ina, the Fire When going to snatch Jojolo, the daughter of Olodumare He was advised to offer ebg The lady in question here was an extremely beautiful woman. She had a soft tender skin. Her skin was so smooth and so delicate that one could easily mistaken it for that of a new born baby. Her face had the innocent look of an infant. She was looking far younger than her age. As a result of these attributes, those who knew her believed that she must be a mermaid of some sort. To crown it all, she hailed from a highly influential family. For these reasons, people who were close to her named her 'Jojolo Oma Olodumare’ meaning ‘Jojolo, the new-born, the daughter of Olédumare' she was well loved and respected by everybody in her community. When she was old enough to get married many suitors wanted her as their wife. In the end, she got married to Ojo, Rainfall. Ojo was a dark- complexioned man. He was generous and he did not discriminate when he wished to give out water to a community. He used to give it out to both friends and foes alike. His influence extended to all corners of the world. He was also very powerful and was reknowned to be ruthless and destructive whenever he chose to. His ruthlessness was equally recognised by all. When Jojolo got married to Ojo, everyone in the community was happy. They thought that it would be a perfect match. Unknown to most people however, Jojolo was never a faithful woman. Since the time she got married 361{fa Dida: An invtavon tote Consutation to Ojo, she had been dating Ina, the Fire, steadily. At a stage, Ina and Jojolo planned to run away together and start a new life elsewhere. When they concluded this plan, they went to the group of Awo mentioned above for Ifa cosultation. The Awo warned Ind never to do what he had in mind to do. They told him that he could never do anything secretly for others not to notice. They said that even in the dark, there was nowhere that Ina would pass that others would not see him. In this wise therefore, eloping with Jojolé would be an exercise in futility. He was also warned that the husband of Jojolo, Ojo, was more powerful than him and that if he should carry out his plan, he risked losing his life in the process. Ina was also advised to offer ebo with one matured he-goat as ebo against calamity for ever contemplating such an immoral act. When Ina heard all these, he grew annoyed. He told Awo that he would never offer the ebo as they prescribed. Not only that, he boasted that he would snatch Jojolo away from her husband. He said that he was not afraid of her husband since he, Ina, was a very powerful person too. He claimed that he was more ruthless and more destructive than Ojo. He said that nothing and nobody should dare stand in his way. Having said these, he stormed out of the house of the Awo. He asked Jojold to go and pack all her essential needs as they would be moving at the shortest notice. Jojolo did. On the day of their departure, what they would thought that they were doing secretly was exposed to all as wherever they passed through, Ina, the Fire, was sending out enough illumination for all to see them. When people realised that Ina was running away with Jojolo, the wife of Ojo, they went and alerted Ojo. Ojo was so furious that anyone could dare do that to him. He went out in fury in search of Ina. When he saw Ina, he engaged him in a fierce battle. Before long, it was clear to all that the battle was one-sided as Ind was no match to Ojd. Within a few minutes, Ind was a dead man. Before his death, he remembered the warnings of the Awo, but alas, it was too late to make an amendment. Esin nif saré katapa katapa wo 1d 362Wh ross a Eeyan mi 6 mo irin okunkun ni ririn Dia fun Ina Ti milo ree fe Jojolo, amo Olddumare Ebo ni won ni ko se 0 ko'ti agbonhin s‘ebo Ina pupa belej¢ Ojo dudu bolgjo Kaka ki n fe Ina Ma lo ree FOjo Ojo gidigidi Ina tt gbe 9 ni’yawo 19 Ojo gidigidt Eyin o ghgno Eyin 0 tile mo'ran Eyin © mo wipe Ojo ni yoo r'eyin Ina ni Ojo gidigiat Transfation sin, the Horse, is he who gallops into the town My relation does not know how to traverse in the dark This was Ifa's declaration to Ind, the Fire When going to snatch Jojolo, the daughter of Olodumare He was advised to offer ebo He bluntly refused Ina, the light-complexioned man ‘And Ojo, the dark-complexioned man Instead of getting married to Ina I would rather prefer Oj6 The strong Ojo Ina is eloping with your wife The ruthless Ojo Don't you know? Can't you realise? Can't you see that Ojo is the ane to eliminate Ina The mighty O76 Ifa warns a woman not to cause the death of her lover as a result of her infidelity. Ifa also warns everyone concerned in this Odu to be faithful and sincere to their loved ones.