Chapter 6 OWONRIN ME3JI 4 a 4 ee g / | ‘ iA. Chapter Six OWONRIN MEIJI 1. Ifa says that it foreseen the ire of success and achievement for the person for whom this Odo is revealed. Ifa says that life will be profitable to him/her and there is no aspect of his/her life that will not bring fruitful reward. Ifa says that apart from the person for whom this Odu is revealed, several other people will also benefit from him/her. Ifa enjoins the person from whom this Odu is revealed to rely absolutely on Ifa. By so doing, all the good things of life shall be his/hers. He/she shall lack nothing in life. He/she shall be wealthy, honourable, noble and highly respected in the society. Ifa advises the person for whom this Od) is revealed to offer ebo with three pigeons, three guinea fowls and money, there is also the need to serve Ifa. There is need to ask Ifa what it will like to take and then use same to serve Ifa. Onall these, Owonrin Méjisays: Ekusanyin Ejasanyin Dia fun Ope Eloja Tiyds maarintiaje t'aje Eboniwonnikose Translation The strong rat And the strong fish 372TT cneran sa They were the Awo who cast Ifa for the Palmtree of the wilderness Who shall be filled with wealth He was advised to offer ebg Ope Eloju, the Patm tree of the wilderness, was coming from heaven into the world, he planned to reside in the wilderness. He went to the two Awo mentioned above to determine his success chances on earth; would he succeed here on earth? Would he command respect and honour in life? Would he be able to influence and benefit other people? Would he live a comfortable and contented life? The Awo assured him that he would be very successful in life, He was told that he would be extremely wealthy and that no part of his body shall be without fetching money. He was also told that everything in his body shall be of benefit to mankind. He was advised to offer ebo and feed If@ as stated above. He complied. Soon after this, Ope Eloja came into the world. His palm-fronds were cut and turned into brooms. Money was realized. His Palm kernels were used to make Palm-oil. Money was realized. The palm-nuts were broken and the shells were used as fuel. Money was realized. The nuts were grinded and palm-kernel oil was extracted, Money was realized. Other chose to extract palm-wine from the palm-tree instead of palm-kernel. Money was realized. The trunk was used to make rafters and small bridges, money was made. The palm-nut was also used to make Lagidigba beads which women used to adorn their waists. Money was realized, the newly-spronted palm-fronds were used to decorate several shrines. Ikin was also extracted from some palm trees which Babalawo use for Ifa consultation. A lot of money was realized. The Ikin was also used to guide, protect, advise, direct and mould people's. characters. In short, there is no part of the palm tree which is of no benefit to the human race. The palm tree became the most useful tree on earth. Eku sanyin Eja sanyin Dia fun Ope Eluja Tiy66 maarint'aje t'aje Ebo ni won niko $e 373{te Dida: An invitation to fa Consuitaton Ogb'ébo oru'bo Opelol'epo Ope loladin, Opelol'emu Ope lofun mintileke b'odi Ope io fun mil'gwo gba‘te Ifa lo fun mil’epo timo muj'esu Ohun Ope $e fun mime moni gbagbe Ohun flania n'Tfa nse fan mio Translation The strong rat And the strong fish They were the Awo who cast [fd for Ope Elaja. Who shall be filled with wealth He was advised to offer ebo He complied Itis Op@ who owns palm-oil And owns palm-kernel oil And owns palm-wine Ope was it which gave me beads to adorn my waist And palm-oil which I used to eat yam All what Qpé had done for me, I cannot forget Great things, Ifa had done for me Ifa says that it had done great things in the life of the person for whom this Odo is revealed. Ifa says that he/she shall never be disappointed by the people around him/her if he/she places hope and aspirations on Ifa. Life shall be fruitful and beneficial to him/her, so says Ifa. 2. Ifa says that the business of the person for whom this Od) is revealed shall prosper. He/She shall become very wealthy because he/she shall make more profit than others. Ifa says that the person for whom this Odu is revealed needs to make his/her goods and services more expensive than those of his competitors even if they are of the same quality. Ifa says that the business lines most suitable for this client are sales of Article of Ostentation such as Jewelries, perfumes, specially designed 374tt YY owonrin Mei materials, designer shoes and bags, wristwatches and the latest electronics and automobiles. He/she may also establish an exquisite salon and restaurant where tasty and expensive dishes which give the people the impression that the more expensive the materials, the better its quality. Ifa advises the person for whom this Odu is revealed to offer ebo with three white pigeons and money. On this, Ifa says: Owon ows laa na’ wo mini Qwon omilaa m'esun Opelope owen ounje la a pe ni'yan Dia fun Oun-yoo-won Tiis’9mo Qbal'Eyo-Ajori Ebo ola ni won niko se Transactions Scarcity of money makes one to find atternative Scarcity of water makes one to fetch water-drips Too much water scarcity is known as famine These were Ifa's declarations to Oun-y6o-won That-Which-Is-Scarce-And-Expensive APrincess in Oyo city ‘She was advised to offer ebo of prosperity Oun-yoo-won, That-Which-Is-Scarce-And-Expensive was a princess in Oy city. She was also a trader. Her business was not moving well. She therefore, went to the group of Awo mentioned above for Ifa consultation on what to do to make her business succeed. She wanted to know what she needs to do for her to make huge profit. The Awo advised her to be selling articles which are not very common and/or rare to get. She was also advised to make her goods very expensive- and in fact, more expensive than all her competitors, She was then asked to offer ebo with three white pigeons and money. She complied. Soon after, customers, young and old, were trooping to her stall to purchase things from her - even when they knew that her wares were more expensive than those of her colleagues. The customers were of the opinion that her wares were of the best quality money could buy and that was why they were more expensive than the ‘ones being sold by others, that was how Oun-y60-wgn became richer and more successful than all her colleagues. She was thus singing and dancing 375fa Dida: An invitation o fa Gonsuttation and giving praises to her Awo and Ifa: Owgan owo laana' womini Owdn omifaa m'ésun Opdlopo owen ounjela a pe ni'yan Dia fun Oun-yoo-won Tiis'omo Obal'Eyo-Ajori Ebo ola ni won niko se Ogb'ébo, oru'bo E sure wa, ewa raja omo'ba At’ewe, at'agba nfi ra'ja Oun- yoo- won Esuré wa, ewara'jaomo’bao Translation Scarcity of money makes one to find alternative Scarcity of water makes one to fetch water-drips Too much water scarcity is known as famine These were Ifa's declarations to Qun-yoo-won That-Which-Is-Scarce-And-Expensive APrincessin Oyo city She was advised to offer ebg of prosperity She complied. Rush here to buy the wares of a princess Both old and young buy goods that are scarce and Expensive from Oun-yoo-won Rush here to buy the wares of a princess Ifa says that the person for whom this Odo is revealed shall make huge profit in his/her business. Ifa says that even after making his/her goods and/or services very expensive, people both young and old will still find reasons for patronizing him/her. 3. Ifa says that the person for whom this Odu is revealed shall be blessed with money, a goad spouse, good children and fong live. At the same time, Ifa says that death, affrications, litigation and loss shall be warded off from him/her. Ifa says that he/she needs to offer ebo with three white pigeons for financial success, three hens for a good spouse, three rats and three fish for good children and three cocks and idi leaves 376FF won sey for victory over death, afflictions, litigation and loss. There is also the Need for this client to feed Ifa with one matured goat. On these, Ifé says: Orunmila lo n dun yunmuyunmu Onkonyunmuyunmu Lori apata agbardnsala Orunmila ni kin lo n dun yunmuyunmu? Ton kan yunmuyunmu? Won ni Ajé t'Awo yoo nti ni Orunmila ni ki won silekun folojo rere Kowole Awowa Translation Oranmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala Qranmila queried that what was rumbling? And humming on rock of Agbaransala ? They respanded that it was the wealth that The disciple of Ifa would acquire Oranmila asked them to open the door for a good visitor To enter the house of an Awo Ordnmila heard persistent rumbling and humming and wondered along about what was making such on the rock of Agbaransala, on the way from heaven was wealth going to the home of his disciple that was making such sound. Ordnmila asked them to open the door for the good visitor to enter the home of his disciple. His disciple thus became a wealthy person. Orunmila [6h dan yunmuyunmu Onkun yunmuyunmu Lori apata agbaransala Oranmila i kin lon dan yunmuyunmu? Ton kon yunmuyunmu? Won mt aya t'Awo yoo ntti ni Oranmila ri ki won stlekun Folojé rere Ko wolé Awo wa Translation Oronmila declared that it was rumbling 377fa Dide: An vision toe Consurtation And it was humming consistently On top of the rock of Agbaransala Oranmila queried that what was rumbling? And humming on rock of Agbarafsala ? They responded that if was the spouse that the Disciple of Ifa will marry Orannilla asked them to open the door for a good visitor To enter the home of an Awo Again, Oranmila continued to hear the rumbling and persistent humming on top of the rock of Agbaransala. Again he asked about what was making such sound; he was informed that it was the spouse that his disciple would marry that was making the sound. Again, Orunmila asked them to open the door for the good visitor to enter the home of his disciple. His disciple thus because proud husband of a good wife. Orunmila fo 1 dun yunmuyunmu Onkun yunmuyunmu L'orl apata agbaransala Qrunnmila ni kin lon dun yunmuyunmu? Tonkun yunmuyunmu? Won ni gmot'Awo yoo bint Oranmila ni ki won silekun fdlojo rere Ko wole Awo wa Translation Orannitla declared that it was rumbling And Itwas humming consistently On top of the rock of Agbaransala Oranmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was the child that the disciple of Ifa will beget Qranmila asked then to open the door for a good visitor To enter the home of an Awo And again Ordnmila noticed that the sound that was coming from the top of Agbaransala rock had not abated. He again enquired about what was making the sound. He was informed that it was the child that his disciple would beget. Ordnmila quickly ordered that the door be opened for the 378YUUU VISILUE LU ELILED UIE NUITE UL HS UDUPI, MIs UBUPIE UUs YeLaINIse @ proud parent. Orunmila lon dun yunmuyunmu Onkunyunmuyunmu ori apata agbaransala Orunmila nt kin fo n dun yunmuyunmu? Ton kon yunmuyunmu? Wonnil ire gbogbo t'Awo yoo ni ni Orunmila ni id won silekun Folojo rere Kowole Awowa Translation Orunmila declared that it was rumbling ‘And itwas humming consistently On top of the rock of Agbaransala Oranmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was all the ire in life that The disciple of Ifa would acquire Qranmila asked them to open the door for a good visitor To enter the home of an Awo Yet again, Ordnmila heard the rumbling and humming of sound being made on top of the rock of Agbarafsala and yet again, he demanded to know what was making such sound. He was informed that there were all the ire in life which his disciple would get that were making such sound. Orunmila ordered them to open door for them to enter the home of his disciple. That was how the disciple of Orunmila_ tacked nothing in his life. He had money, a good spouse, good children, stable home, peace of mind, happiness, comfort and long life. Orunmila lo n dun yunmuyunmu Onkon yunmuyunmu L'oriapata agbaransala Orunmila ni kin lon dun yunmuyunmu? Ton kan yunmuyunmu? L'ori Apata Agbaransala? Won ni Iku to 1 wa Awo 6 bd ni 379‘fa Dida: Arn invtatlon tots Coneuteion Orunmila ni idi ni yoo diku Awo Tiko nijé ko lee wole Translation Oranmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala Oranmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was the death which Had come in search of the disciple of Ifa Qranmila declared that Idi would block death out for an Awo And will not allow it to enter his home After all the good things of life had entered the home of Orunmila 's disciple, Oranmila observed that the sound had not abated. He then asked Ifa to know what was making the sound again. He was informed that it was the death which was about to kill his disciple. Ordnmila quickly looked for Idi leaves, pounded the leaves together and mixed same with soap. He gave the soap to his disciple to bath with. He then declared that Idf would block out death from the home of his disciple, That was how his disciple escaped untimely death. ‘Ordnmila lo 0 dun yunmuyunmu Onkon yunmuyunmu L'or apata agbaransala Oranmila ni kin Ié n dun yunmuyunmu? Ton kan yunmuyunmu? L'ori Apata Agbaransala? Woanni aroun to wa Awobo ni Orunmila ni Idi ni yoo d'arun Awo. Tike niijéko lee wolé Translation Oranmila declared that it was rumbling And it was humming consistently On top of the rack of Agbaransala Oranmila queried that what was rumbling? And humming consistently On top of the rock of Agbaransala ? They responded that it was the affliction of Ifa 380FE cnn se Oranmila. declared that Idi would block affliction out for an AWo After death had been prevented from entering the home of Ordnmila 's disciple, Orunmila again heard the rumbling and humming sound emanating from the top of the rock of Agbaransala. Orunmila again asked what sound was that. He was informed that it was the affliction coming to infirm his disciple. Ordnmila again decreed it out of the life of his disciple afflicted with infirmity. Orunmila Ion dun yunmuyunmu Onkun yunmuyunmu L'ori apata agbaransala Orunmila ni kin Ion dun yunmuyunmu? Tonkon yunmuyunmu? L’ori Apata Agbaransala? Won ni ejo to 1 wa Awo bo ni Orunmila ni Idi ni yoo d'ejq Awoti ko nt jé ko lee wale Translation Oranmila declared that it was rumbling And it was humming consistently On top of the rack of Agbaransala Oranmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was the disciple of Ifa Oranmila declared that Idi would block litigation out of an Awo. And would not allow it to enter his home. When death and affliction had been successfully taken care of, litigation reared its head up on the rock of Agbarafsala, when Ordnmila made enquiry on what was still rumbling and humming on top of the Agbaransala rock, he was informed that it was litigation which planned to find its way into the home of Akapd. QOrunmila decreed that it must never find aces into the home of his disciple. That was how Orunmila was able to protect his disciple against all forms of litigation. Ordnmila lo n ddn yunmuyunmu Onkon yunmuyunmu L’orl apata agbaransala 381{fa Did: An invitation fo fa Consutation Orunmila ni kin Io nt dan yunmuyunmu? To nh kun yunmuyunmu? L'ori Apata Agbaraisala? Won ni ofe to n wa Awob9 ni Orunmila ni Idi ni yoo di ofo Awo Tiko nt jek fee wole Translation Oranmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala Oranmilé queried that what was rumbling? ‘And humming on rack of Agbaransala ? They responded that it was the loss which had come in search of the disciple of Ifa Ordnmila declared that Idi would block ioss out for an Awo ‘And would not allow it to enter his home Ordnmila said that he again heard rumbling and humming on top of Agbaransala rock. And again he asked to know what was making such sound, He was informed that it was the loss which was searching for the home of his disciple. Ordnmila's disciple. And so with appropriate ebo as prescribed above, Orunmila was able to give to his disciples all the good things from entering Akapo's home, Orunmiia lo n dun yunmuyunmu Okan yunmuyunmu Lori apata agbaransala Orunmila ni kin lo n dun yunmuyunmu? Ton kon yunmuyunmu? L'ori Apata Agbaransala? Won ni Ajet'Awo yoo nfini Orunmila al ki wgn silekun folojo rere Ko wole Awo wa Qrunmila lon dun yunmuyunmu Onkunyunmuyunmu L'orl apata agbaransala Orunmila ni kin Id n dun yunmuyunmu? Ton kon yunmuyunmu? L'orl Apata Agbaransala? won nf aya t'Awo yoo nti ni 382Orunmila niki won silekan folojo rere Ko wole Awo wa Orunmila 6 n dun yunmuyunmu Onkonyunmuyunmu Lori apata agbaransala Orunmila ni kin lon dun yunmuyunmu? Ton kan yunmuyunmu? L'ori Apata Agbaransala? Won ni gmo t'Awo yoo bif ni Oranmila niki won silekan folojo rere Ko wolé Awowa Orunmila lo nh dun yunmuyunmu Onkon yunmuyunmu Lori apata agbaransala Orunmila ni kin I¢ n dun yunmuyunmu? Tot kun yunmuyunmu? Lori Apata Agbaransala? Won niire gbogbo t'Awo yoo ni ni Orunmila ni ki won silekun folojorere Ko wole Awo wa Orunmila Io dun yunmuyunmu Onkun yunmuyunmu Lori apata agbaransala Orunmila ni kin lo 1 dun yunmuyunmu? Ton kon yunmuyunmu? Lori Apata Agbaransala? Won ni iku to nwa Awo bo ni Orunmila nt idi ni yoo diku Awo Tiko nije ko lee wole Orunmila {6 fh dun yunmuyunmu Onkonyunmuyunmu Lori apata agbaransala Orunmila ni kin 6 n dun yunmuyunmu? Ton kun yunmuyunmu? L'ori Apata Agbaransala? Won ni arun tof wa Awo bo ni Orunmila lon dun yunmuyunmu Onkunyunmuyunmu Lori apata agbaransala Orunmila ni kin Io n dun yunmuyunmu? Tonkun yunmuyunmu? Lori Apata Agbaransala? 383 HE cwomin ba1m Did: An invitation to fa Consultation ‘Won ni ejg to wa Awo bo ni Orunmilaatidi ni yoo d'ejg Awo Tike ni jeko leewole Orunmila fof dun yunmuyunmu Onkonyunmuyunmu L'ori apata agbaransala Orunmila ni kin to nh dun yunmuyunmu? Ton kun yunmuyunmu? Lori Apata Agbaransala? Won ni ofo to n wa Awo bo ni Oranmila ni Idi ni yoo di ofo Awo. Tike nl jekolee wole Nie idi di milestya oko Onaibini kiobamidi Kioffona Ifa sile Idi di milesiya oko Translation Oronmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala Qranmilla queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was the wealth That the disciple of If would acquire Qranmilla asked them to open the door for a good visitor To enter the house of an Awo Ordnmila declared that it was rumbling And it was humming consistently ‘On top of the rock of Agbaransala Ordnmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was the spouse that The disciple of Ifa would marry Orunrilla asked them to open the door fora good visitor To enter the home of an Awo Oranmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala Qranmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was the child that 384HE cononrn moj The disciple of Ifa would beget Oranmila asked them to open the door for a god visitor To enter the home of an Awo: Orunrrila declared that it was rumbling ‘And it was humming consistently On top of the rock of Agbaransala Ordnmila queried that what was rumbling? ‘And humming on rock of Agbaransala ? ‘They responded that it was all the Ire in life That the disciple of Ifa would acquire Oranmila asked tham to open the door for a good visitor To enter home of an Awo Orunmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala Qranmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that It was the death which had come in search of the disciple of Ifa Qranmila declared that Idi would block death out for an Awo And would not allow it to enter his home Oranmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala Oranmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was the affliction Which had come in search of the disciple of Ifa Oranmila declared that Idi would block affliction Out of Awo And would not allow it to enter his house Orunmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala Oranmila queried that what was rumbling? And humming on rock of Agbaransala ? They responded that it was the litigation Which had come search of the disciple of Ifa Qranmila declared that Idi would block Litigation out for an Awo And would not allow it to enter his home. Ordnmila declared that it was rumbling And it was humming consistently On top of the rock of Agbaransala 385Ie Dido: An invitation to fe Cansuttaion Qranmila queried that what was rumbling? And humming on rock of Agbararisala ? They responded that it was the loss which Had come in search of an Awo Oranmtla declared that Idi would block loss out for an Awo And would not allow it to enter his home. Idi please block and send my misfortune to the farmland. It's my evil path I beg of you to block and leave the path of luck untouched Idi please block and send my misfortune to the farmland Ifa says that the person for whom this Odu is revealed shall be blessed with all the good things of life and shall block all the evils of life such as death, affliction, litigation or loss, For the person for whom this Odd is revealed, there is the need to pound Idi leaves into water for her to bath with in order to ensure that all Ajogun are permanently at bay. 4. Ifa says that the person for whom this Odu is revealed shall get assistant on what he/she is doing, even if he has no money. Ifa says that help will come from people who will raise him/her up and ensure his/her success in life. To the person for whom this Oda is revealed, money is not everything. He/she will succeed more if the right approach to people is cultivated on this, Ifa says; Adé-olu-ke nsawoo r'éde Ajik¢-olu Adetutu ngawo 6 r'dde Ajiforg-rere-io Dia fun Orunmila Tinsawo 6 lo sgna to jin gbungbungbun Won niko ru'bo Ki gna ajo ré lee dara Translation ‘Adé-old-keé was going on Ifa mission to Ajiké-old town ‘And Adétuta was going on Ifa mission to Ajiford-rere-I town ‘They were the Awo who cast Ifa for Qranmilla When going on Ifa mission to a far distant destination He was advised to offer ebo For the journey to be fruitful Ordnmila was planning to go on Ifa mission to a far distant place. Where he was going, he had never been to for a long, long time. He therefore went 386TF coon way to the two Awo mentioned above for Ifa consultation in order to determine how his success chances would be in that place. The Awo assured him that he would definitely succeed in his new abode and that without money, he would be able to achieve a great deal, even greater than what those who had money could achieve. He was however advised to be accommodating, respectful, truthful, honest, and humble at all times. He was also advised to make himself available to people at all times. He was told to be ready to assist people who are in need and that in like name; people would be ready to assist him too. He was assured that by so doing, he would be able to attain a great height and be highly respected and in his new abode, he was also advised to offer ebo with one goat and money, this goat was to be killed and its flesh shared raw among people. He was also to serve Ifa with one goat. He was to feed his Ori with whatever Ifa prescribed during consultation. Qrdnmila complied with all the recommendations of the Awo. Soon after wards he set out on the journey. In his abode, Orunmila quickly adapted himself to the customs of the people he met there he was respectful, loyal, dedicated to the course of the people and he was always willing to assist them. Before long, his qualities were recognized by the citizens because he had no house of his own he was easily accommodated by the people he met in this town. These people fed and clothed him without much money of his own, he was eating the best food and was wearing the latest dresses, In order totie him down to this town, some people advised him to look for a suitable woman to marry. And without money, without relations, without anyone who could easily trace where he came from, some of the citizen of this town gave to hima baby. The citizens of this town gave him a piece of land on which to build his own house they all assisted him and he became a proud house owner, he lived very happily in this town, One day, Oranmila sat down and was ruminating over his progress in this town. He discovered that he started from grass and rose up to grace. He came into this town with nothing and ended up having everything he needed, He was the only person who came into this town and he ended up be coming a family man with children, in-laws, friends, and acquaintances. 387Me Dida: An invtetion to te Consuttation When he thought about how all these were made possible to him. He then concluded that truly, wealth and other good things of life resides with people and good things of life reside with people and not in a person's pocket, banks, save house vault or any other place. He was thus singing and dancing and giving praises to Olodumare and his two Awo Saying: Adé-olu-ké ngawoo rode Ajiké-olu Adétutu risawo o r'dde Ajiforg-rere-lo Dia fan Oranmila Tingawo lo sgna to jin gbungbungbun Wonniko ru'bo Kiona ajorelee dara Ogb'ébo, 6 ru'bo je nibo owe wa? Lara énlyan l'owo wa Nibo I'9mo wa? Lara enlyanI'gmo wa Nibo ni‘lewa? Lara enlyannl'lewa Nibo ni're gbogbo wa Lara enlyan ni're gbogbo wa Translation Adé-old-ke was going on Ifa mission to Ajiké-old town ‘And Adetuto was going on Ifa mission to Ajiford-rere-Ig town They were the Awo who cast Ifa for Qrunmila When going on Ifa mission to a far distant destination He was advised to offer ebo For the journey to be fruitful He complied Now, where is money? Money resides with people ‘And where is spouse? Spouse resides with people ‘And where is child Children resides with people And where is house? House resides with people And where are all ire in life Allire in life resides with people Ifa says that the person for whom this Odo is revealed shall be blessed with 3881 coco Ma all the good things of life. He/she only needs to remember that all the good things of life resides with people. He/she therefore needs to strive hard to be in the good books of people. By so doing, wealth is assured, a good spouse is assured, all the good things of life are assured. 5. Ifasays that there is need for person for whom this Odd is revealed to offer ebg and feed many people so that human beings will not use their mouths to destroy his order. There is need to ensure that people speak well of him in oder to ensure an uninterrupted progress and achievement in life. If says that the person for whom this Odu is revealed need to offer a he-goat and money as ebo. After this, he/she needs to throw a feast where their will be plenty of food to eat. The soup ought to be prepared with Egusi Itos. After eating and drinking, the invited guests are to pray for him/her. The prayer so offered will be upheld by deities. If these steps are taken, the sky is the limit for the progress of the person for whom this Odu is revealed. A stanza in this Odo in Support of these assertions says: Agbéngbgn, Awowon I'éde Yoree Agba yangidi, Awo ode Ijesa Qkunrin yangidi-yangidi ti won di latipa Dia fun Lawasi Okomi QOmo amu itoo se'win bo Igbati n be nigbanrayé osoko Eboniwonnikose Translation Agbéngbon, the Awo of Iloree town, Agba yangidi, the clumsy elder, the Awo of Ijesa land The clumsy man who was tied with atipa They were the Awo who cast Ifa for Lawusi Okomti Offspring of those who propitiate all divinities with too, melon as people Propitiate the Deities When he was in pawn age without hope of freedom He was advised to offer ebo Lawusi Okomt borrowed money from a pawnbroker he was thus serving his 389{Ma Did: An invtetion to fe Consultation master until the day he would be lucky enough to refund the money he owed and regain his freedom. Unfortunately, this day never came, he had been in pawn age for upward of 16 Years and he was just dreaming of freedom without its coming to reality. Those who had known him knew that he could never regain his freedom. Because people had been saying this, his guardian spirits upheld their opinions and there was nothing he did that worked for him. He was however, determined not to die in his present condition. in pursuance of his problem. He was assured that he would regain his freedom. Some of the Awo he approached advised him to serve Egungun Iié, the masquerade of the house. He did, there was no improvement in his life. Some advised him to serve Orisa Oja, the market Orisa. He did. There was no improvement in this life. Some advised him to serve his Ori. He did. There was no improvement. Yet other advised him to continue to serve his Ort. He did, until his Ori became completely bald. There was no improvement in his life. Another group advised him to serve Ile, the mother of earth. He served Ile repeatedly until the spot had a mark like a small hole. Yet there was no improvement in his life. When he was complaining to people that he had gone to several places for solution to no avail. He went to the three Babalawo mentioned above for trial and possible solution. The Awo assured Lawusi Okomt that his problems would disappear in time. They said that he had not offered the correct ebo all the time he had been moving from one Babaldwo to another. He was told that he would need to serve Olubebdtiriba, the father of all ebo. When he heard this, he became confused. He told the Awo that he recognized Ori as Orf, and Ilé as Ile; he recognized that one's father was Eguingun Ile; and one's mother was Orisa Qja, but that he did not know what was called Olabobotirib, the father of all Ebg. He was then informed that the mouth of hurnan beings was known as the Olubobdtiribo, the father of all ebo, he was told that the ebo he was about to offer was the one that would change public opinion towards him for the better. It was meant for those who had hitherto concluded that he could never regain his freedom to change their mind and use their mouth to effect his freedom. They told him that if people pray for and says it in unison, his guardian spirits would uphold what they had said and his luck would shine and he would be able to pay what he was owing his 390HE concern ha Pawnbroker. He was therefore advised to throw a big feast where there would be plenty to drink. He was told to cook the soup with Itoo melon, which was the sacred melon of his forefathers. He was told that at the end of feasting, he should ensure that those who were present prayed for him and that they should direct their prayers towards his regaining his freedom from his pawn broker. Lawosi Okomi returned home, determined to do exactly as the Babaléwo had advised. He however had no money. He went to borrow more money for this purpose. He prepared assorted food items, together with different types of drinks. He invited several people to come and feast with him. He used Itod melon to cook the soup. Several people turned up for the ceremony. They all ate and drank to their satisfaction. At the end of it ail, everybody prayed for him and his guardian spirits upheld their prayers. Before they departed, Esu Odara entered into the minds of the guest and suggested to them to contribute money for their host as a sign of appreciation of his hospitality. Everyone present saw this as a wise action to take. They contributed money. The amount they contributed was more than enough to offset the money he borrowed for the feast. That same day, he went to pay off his debt. Soon after this period, luck smiled on him. Everything he did proved positive towards his determination to offset the money he borrowed from the pawnbroker, he was being recommended well by the high and mighty in the society. All those he came in contact with spoke well of him. He made additional money. He began to keep the amount he made until the money was adequate for him to buy his freedom. He did and became a free man. He was a very happy man. He then realized that human mouth, public opinion, and recommendation of human beings were truly the father of all ebo. Feeding multitude of people in order for them to have a positive opinion towards one was simply the greatest of all the offerings anyone could make. It was a happy Lawusi Okomi who began praising his Awo and giving thanks to Oloddmare: Agbongbon, Awo won!'dde Yloreé Agba yangidi, Awo ode Tjesa Qkunrin yangidi-yangiditi won dilatipa Dia fun Lawosi Okomi Qmo amu itoo se'win bo 391tte Od: An van 2 He Consstinon Igbati n be nigbanraye osoko Eboniwonnikose Won nik’obo Eégun ile Oboe Eégunilé Ebore ko fin Won ni k’obe Odsa Oja Obodosa Oja Fbqrekoda Won nik'ob9 Ort ©b9 Ori, Ori pa Won nik'obo Ile Obo lle, He¢lu ‘Won nl k'obo Olubgbotiribo baba Ebo Omounme On, Mon Oun mo Iie, nile Oun mo 'pé baba eni I'Eégun Ile Iya Enil'Odsa Qja Onisugban oun o mo oun ti nj¢ Olub9botiribo, baba Ebo Won nienuuwon Enu u won ni njé Olubgbdtiribe, baba ¢bq Njé kinia nt bo n'ife €nuwon Enuwonla bo n'ife Enuwon MofunIgun Mo fun Yja Enuwon Enu won ko ma le ri miba ja Enuwon Mofunaraile Mo funt’ode Enuwon Enu wonia iba n'ife Enuwon Translation: Agbongbon, the Awo of Tloréé town Agba yangidi, the clurnsy elder, the Awo of lisa land The clumsy man who wastled with Atipa They were the Awo who cast Ifa for Lawusi Oko Offspring of those who propitiate all divinities with too, melon as peopie propitiate the Deities 392TE cnontn a When he was in pawnage without hope of freedom He was advised to offer ebo They advised him to feed Eégon lle He fed Eégun Iie His offerings were not accepted They advised him to feed Odsa Qia He fed Oosa Oja His Offerings were notaccepted He was asked to feed his Ori He fed his Ori until he became a bald man They asked him to feed 1le He fed Ile, until the ground caved-in They advised him to feed Oldb9botiribd, the father of all ebo He responded that he recognized Ori as Ori And Ile, as the mother earth He know that one's father was Eégun Ile And one’s mother was Oosa Oja But he did not know what is known as Olubobdtiribo the father of all ebo They told him that it was their mouth Their mouth was Olabobdtiribo baba Ebo ‘And what do we propitiate in If8? Their mouth Their mouth is what we propitiate in Ife Igave to the vulture And to the spirits Their mouth Their mouth cannot affect me adversely Igave to my relations And to outsiders Their mouth Their mouth is what we propitiate in Ife Their mouth Ifa says that the person for whom this Odi is revealed shall not be weighed down by negative public opinion. Ifa says that he/she will be spoken well of, and by so doing, he/she shall remove the bondage in his/her life. Ifa says that this person needs to be mindful of what people say about him/her always as what people can use their mouth to make or break in his/her life is higher than what any Orisa can do in his/her life. If public opinion is in his/her favor, the sky is the beginning of his/her success in life. 393{fy Dido: An invitation toa Consultation 6. Ifa says that there is the need for the person for whom this Odu is revealed to offer ebo against slanderers. He/she is presently suffering, but yet those who have a lot to gain from his/her suffering will ensure that he/she is kept in perpetual bondage. Ifa says that if such a person is an apprentice, there is need for him/her to offer ebo so that the head of the training establishment will consent to his/her graduation. If he/she is serving under someone, it may be very difficult for him/her to gain independence because the person under whom he/she is serving has a fot to gain by keeping him/her in perpetual servitude. Ifa says that, for a person occupying a position of influence and authority, he/she needs to offer ebg and be careful not to add to the suffering of anyone under his/her command. Ifa says that he/she needs to be objective and considerate, lest he/she is disgraced. Ifa says that the person for whom Owonrin-Méyi is revealed needs to place his/her hope on Ifa at all times. All the sufferings shall give way to joy in due course. Ifa says that miracle shall happen in his/her life. If there is the chance, such a person can go into poultry business or can be rearing a hen in his/her compound. Ifa advises the person for whom this Odu is revealed to offer ebo with three cocks, three pigeons and money. He/she also need to feed Esu with one cock and feed Ori with one white pigeon. After these had been done, he/she needs to be patient and expect the miracle of Ifa in his/her life. On these, a stanza in Qwonrin- Méji says: Atelew9 ni o hu'run heaheu Dia fun Mofeeni Tin be laarin Osiiri Ti nt be laarin tponju To wa ni Io ree ko'wo I9d09 Klifeant bo ni won ni ko se 394TE wenn so Translation The palm of the hand does not grow hair This was the Ifa cast for Mofeent, I wish to succeed Who was in the midst of poverty And in the midst of suffering Who went to borrow money on pawn, in the house of Kiifearti, he who never wishes other to succeed He was advised to offer ebo. Mofeéni was suffering. Nothing he did seemed to work, he tried all things and failed, he had no money, no good cloth, no wife. In fact, he was living in abject poverty. Ironically however, Mofééni was a very strong, able-bodied man. He was very ambitious. He had big dreams about his future. He prayed to become a very successful, honourable and noble man in his community. Unfortunately for him, all his dreams remained what they were; mere dreams. One day, his mother died. As a first son of his mother, culture demanded certain responsibilities from him, he had no money to meet these responsibilities. He was therefore left with no alternative but to go and borrow money from a pawnbroker. Consequently upon this, he went to Kiiféari to borrow money. He was given the money with the understanding that he would move to Kiiféani‘s house immediately after the burial ceremony and begin to work in the pawnbrokers farm until the day he would be able to refund this money. Before he went to borrow this money however, he had gone to the Awo mentioned above. He had been told that his pawnbroker would like to keep him in perpetual servitude. He had been advised to offer ebg with three cocks, three pigeons and money. He had been advised to serve Esu Qdara with one cock and he had been advised to serve his Ori with one pigeon. All these he complied with. The Awo also advised him to be rearing hen. He therefore bought one for that purpose. When going to Kiifédmi’s house, Moféeni went with his hen. He was feeding the hen daily, Atthe same time he was working on the farm of Kiiféani, tilling the soil, making heaps for yam, cassava and maize. Mofééni soon proved to be a very hard working pawn. He used to work 395ta Dice: An ination to He Consutaion from sunrise to sunset nonstop, before long, he had cleared all the farm, planted maize, cassava and yam. He was attending to the farm daily. When he got home in the evening, he would wash the dresses of Kiifeani, his wife and children. He would do this until ate in the night. Very early in the morning of the following day, he would sweep the ground, wash dirty plates and calabashes before heading for the farm. Meanwhile, Moféént's hen began to lay eggs. The first time, it laid 12 eggs and hatched 10. All the 10 chicks survived. Soon after this, the hen began to lay another set of eggs. This time around, it laid 11 eggs and hatched 10.Again, ali the 10 chicks survived. The third time, the hen laid 11 eggs and again it hatched 10. And yet again, the 10 chicks survived. Moféént who came into the house of Kiiféani with one fowl now had 31 fowls. One day, Ktiféani saw Moféeni feeding his fowls and asked him what he (Moféén!) intended to do with all the fowls. Mofééni responded that he intended to sell off the fowls in three days time, That time was the market day of their town. Moféént explained further that he intended to pay off his debt that day since he was sure to realize more money from the sale than the amount he was owing Kfiféani. When he finished feeding the fowls, Mofééni went to the farm. Throughout that day, Kiiféarni was not a normal person. He was just preoccupied with one thing: how to prevent Mofééni from leaving his house. He knew that truly. The amount he would realize from the sale of the fowls would be more than enough to pay for his freedom. This was what Kiifeani was determined to ensure that Mofééni was not able to do. He was bent on keeping Moféért worked; it wauld be a great loss to him if he should open his eyes and allow Mofééni to buy his freedom. Consequently, Kiffeari came up with an ingenious plan of eliminating the entire fowls at one fell swoop, and at the same time escape detection. That day, he perfected his evil plan. He waited for night to fall. He watched where the fowls went to sleep and noted the placed well. In the dead of the night, Ktiféani sneaked out of the house. He went to where the fowls laid asleep. He simply fell the fence on them and the 31 fowls died instantly, without sparing one for Mofééni. In the morning of the 396HE conan sa following day, Mofééni went to feed his fowls, only to discover that they were all dead. He burst into tears. He wept and wept. While he was weeping, everyone passing by took pity on him. They prayed for him to be able to overcome his problem. Esv Qdara also came in the form of man. He asked Mofééni to explain to him exactly what had happened. Moféeéni narrated everything to him amid sobs. Esu Odara however told him that his present predicament might in fact turn out to be a blessing in disguise. Esu Odara then advised Mofééni to pick up the dead fowls, roast them and preserved them. Mofééni, in his state of confusion, began to pick up the dead fowls. Those who were present helped him to remove the rubbles on top of the dead fowls. He roasted the 31 fowls and kept them ina safe place. Soon after this incident, the heir apparent to the Alara stool became seriously ill. All known medications proved ineffective. A Babalawo was subsequently invited. The Awo assured them that Alara's first son would be well. He advised them to go and look for 10 dead fowls hatched on the same day by the same mother-hen and which died on the same day. He stressed that those fowls were the materials to use to prepare the remedy for Alara’s son's ailment. Failure to procure the dead fowls that night could lead to the death of Alara's son. Alara quickly dispatched every able bodied youth in his palace to go in search of the dead fowls. While they were in search of these materials, E50 Odara approached them and directed them to the home of Kiifeani. He told them that Mofééni, Kiifeari’s pawn had what they were looking for. At the same time, Esa Qdara approached Moféent, and told him that some people were searching for 10 dead fowls hatched on the same day by the same mother-hen and which died on the same day. He said that those coming were sent by Alara of Tldrd-Ekiti. Esv Odara stressed that they were very rich people. He asked Mofééni to charge them four million cowries for each dead fowl. He assured Mofééni that they could afford the amount and that they would be willing to pay. When the delegates of Alara arrived at Kiiféari*s home, they asked for Mofééni. Ktiféari wanted to know what they were looking for his pawn for, 397a Dit: An invitation to fa Consultation They responded that they learnt that he had some fowls in the house. Before they finished their statement, Kiiféani responded that he had no more fowls to sell as they all died the same day. The delegates stated that they had come to buy the dead fowls which died the same day and not live ones. They went to Mofééni. He insisted that each dead fowl would cost them four million cowries. They gladly paid. Kiifeari, who knew that Mofééni owed him only fifty thousand cowries, was indeed a very sad man. He was full of envy when he saw the delegates paying money to his pawn. He went to a corner and wept bitterly. That same day, the first son of Ajerd took ill. A Babaléwo was invited. The same recommendation was made. They rushed to Kiifédmi’s house. Eso Odara told Moféeéni to insist on six million cowries for each dead fowl. The delegates paid. In the afternoon, the first son of Owarangun-Aga took ill. They consulted Ifa, the same recommendations were made. They came in search of Ktiféani*s house. Esu Odara told Moféer to insist on eight million cowries for each of the dead fowls because Qwarangun-Aga was richer than both Alara and Ajero. The delegates gladly paid. In the evening, of the same day, the Qoni of Ifé himself took ill. They went for Ifa consultation. The Awo told them to go and look for a mother-hen which had given birth to 10 chicks three consecutive times before and had died together with all the 30 chicks in one day. Esv Odara directed them to Mofeeni. The same Esu Odara advised Mofééni to insist on One hundred million cowries for the dead mother-hen. The delegates gladly paid. Mofééni, who was without a single cowry in the morning of that day became a proud owner of two hundred and eighty million cowries in the evening. On the other hand, Kiiféani who woke up in the morning of that day feeling that he had successfully aborted the plan of Mofééni to buy his freedom ended up realizing that Oldddmareé had performed a great miracle in the life of his pawn. Kiifédnt was a disgraced, humiliated and subdued man in the evening of that same day. In the end, Kiiféari became one of those working in the farm of Mofééni. Mofééni became richer, happier, more influential and more honourable than every body living in his community. He was thus singing, dancing and giving praises to Olodumare and Ifa for making him such a happy man in his 398IE cmon bot life. Many people benefitted from his wealth and influence. He was richer than his wildest dreams. Atelewo ni o hu'run heuheu Dia fun Mofeéni Tin be laarin Ostirt Tin be faarin Iponju To wa m1 Ig ree ko'wo Iodoo Kilfeant Ebo ni won ni ko se 0 gb‘ebo, 6 ru'bo Ko pé, ko finna Ire gbogbo wa ya dé tuturu Njé aronipin o mola o Bia o ku, Ise ko tan Aronipin ko m'gla o Translation The palm of the hand does not grow hair This was the Ifa cast for Mofeent Who was in the midst of poverty ‘And in the midst of suffering Who went to borrow money in the house of Ktiféant He was advised to offer ebo He complied Before long, not too late All good things of life came in abundance Those who write others off, you know not tomorrow When there is life, there is hope Those who write others off, you know not tomorrow. Ifa says that those who write others off shall end up being surprised. Those who under-estimate others shall be humiliated. Those who are at a disadvantage today will rise to position of authority and command tomorrow. When there is life, boundless hope still exists. Opportunities are still available for those who still lives, no mater the condition. 7. Ifa says that it foresees the ire of honour and recognition for the person for whom this Odd is revealed. Ifa says that this person shall be given prestige and authority in the community. He/she shall be recommended for this position, not because of the money which 399{te Dide: An invitation to fe Consultation he/she has, but because of his/her wisdom, experience and understanding. Ifa also says that there is a vacant position where this Odu is revealed. Ifa enjoins the community, establishment, organization or society where the vacant position exists, not to consider money, wealth, or influence as part of the criteria for filling the position, but rather, they need to consider wisdom, organizational capability, experience, honesty, dedication, understanding and human consideration as part of their criteria. Ifa says that by so doing, life will be more rewarding and interesting when the position is filled. Anything outside this is not good enough. Ifa advises the person for whom this Odo is revealed to offer ebg with two ducks, two guinea fowls, two pigeons, two horse-tails and money. He/She also needs to feed Ifa with one hen and money. On these Qwonrin-Meji says: Owon irin nfi mu abéré wo'na OQwon omi nif mu akeregbe sonv Qwan omg nfl mu omg won fale Ti won fi npé ebi 16 11 paa I'dde Ido Enl 1 po ti ko gbgn Ka kuka fi won we ydnyun ning oko Dia fun Owon Ti won 0 fi j'oye lee baba re Ebo ni won ni kd se Translation Scarcity of iron makes one to melt needles Dearth of water makes the bottle-calabash to get lost Inability to get another child makes the child to steal For them to say the child was feeling hungry and only Soaking for food in Ido town Those who are in multitude but who lacked wisdom Letus liken them to yonyun grass of the farmland These were Ifé’s declarations to Owon, Who shall be installed to the vacant stool of his ancestors He was advised to offer eb 400TP wenn aa Owén (Qwonrin) was the son of the Oba of his community. Qwon was not known for his wealth because he only had enough for his bare survival. He was however known for his wisdom, humility, understanding, hard-work, sympathy and consideration for others. When his father died, many people wanted him to ascend the throne of his forefathers, this group felt that with his wisdom and other qualities, he would be able to steer the ship of their community to peace, progress and prosperity. There was another group however who felt that without money, Own was not fit to ascend the throne. Among this group were the kingmakers and the other person they had in mind. This person knew that he was not entitled to the stool but because he had money, he and his supporters believed that money could do anything and everything. In the case of Own, he told the people not to agitate for him to become the Oba because he did not have the money expected of him to spend before he assumed the throne. His supporters said that he was being proposed because of his sterling qualities. The king- makers demanded for and got money from the other group and made the other man the Oba. Before long, the whole town was engulfed in chaos. There were internal strives and external aggression, the economy of the town was in shambles. Where they were expected to use diplomacy, they would employ confrontation, Where they were to use dialogue, they would prefer military expedition, where they were to be magnanimous; they would twist the arm of the citizenry. It reached a stage where everybody was fed up with the Qba and his council of chiefs. The community was waging war on several fronts. Other communities feared and loathed the king. When the matter reached a head, the citizens of this community grouped together and banished the Oba and his chiefs. Once again, they went to beg Qwon to assume the throne. He again complained of lack of money. This time around, the whole community told OQwon that the community was not looking for his wealth but his wisdom and sense of organization. Soon after this encounter, they made him their Oba. Immediately after ascending the throne, he went into action. All military campaigns were stopped and in their stead, they opted for dialogue. They resolved all external problems with dialogue and refined diplomacy. They resolved internal strives with honesty of purpose, 401Me Did: An invitation fo He Consultation magnanimity and benevolence. Before long, economy began to improve. The community then realized that it was not possible for economy to improve where there was war, strive and conflict. Everybody had more than enough to eat, drink and wear. They were all praising Qwon. They were equally condemning those who hitherto felt money could buy progress and happiness for the community. Owon irin nti mu abere wo'na Qwon omi nti mu akerégbe sonu ‘Owen 9mog nii mu gmo wonj'ale Ti won fi npé ebi Io 1 pad I'ode Ido Enii po tiko gbon Ka kuka fl won we yunyun nind oko Dia funQwon Tiwon ofij'oye ilée baba re Ebo niwgnnikose Ogb'ebo, oru'bo Amu Qwonrinj'oye, ire dé Ama ma mu Owonrin j'oye, ara to wa Amu Qwonrinj'oyelorowa Enitobi'mg bi'ye lo r'gmo bi Eeyan to bi'mo to 99 lo padanu gma. Amu Owonrinj‘oye, ire gbogbo kunié e wa o Translation Scarcity of iron makes one to melt needles Dearth of water makes the bottle-calabash to get lost Inability to get another child makes the only child to steal For one to say that the child was feeling hungry and was looking for food in Id6 town Those who are in multitude but who lacked wisdom Let us liken them to yonyun grass of the farmland These were Ifa's declarations to Owonrin Who shall be installed to the vacant stool of his ancestors He was advised to offer ebo. He complied We installed Qwonrin, and all ire arrived We installed Owonrin, and there was peace and harmony We installed Qwonrin and we have convenience 402TE cern aap He whose child is wise is he who hasa child And he whose child is a fool has lost the child We installed Qwonrin, all ire filled our homes. Ifa says that there will be peace, progress and prosperity in the home of the person for whom this Odu is revealed. Ifa says that the whole community where he/she lives will benefit from all the ire that the person for whom this ‘Odi is revealed will bring into the community. 8. Ifa says that four Ajogun were being experienced where this Odu is revealed. In the light of this, Ifa advises the person for whom this Od) is revealed to offer appropriate ebo so as to drive away all these Ajogun. Ifa says there is need to offer ebo with two chewing-sticks and money by each person in the household of the person for whom this Odd is revealed. Where chewing sticks are not readily available, each person needs to offer ebo with two tooth-brush and tooth pastes. The moment this is done, all evils will abate where this Odu isrevealed. On this, Ifa says: Ka maalo bayti Ka maa bo bayii Dia fun wonn'tigwon Nibiodun gbe ni jo Won wa ji lojoojuimg kg ‘minu Ajogun Eboniwonnikiwonse Translation Let us be going this way And then return this way This was the Ifé cast for them at Tlgwon Where the annual festival was at hand And where they woke up in anticipation of Ajogun They were advised to offer ebo The inhabitants of Ilowon were once a happy people. There were progress, 403Ye Dice: An invitation fo fe Consutation peace, harmony and cooperation in their town. In order to show their appreciation to their Orisa, they set a day aside in a year when they celebrate the annual festival of their town. This day was known as Tlowon day. Whenever Tlowon day was to be celebrated, all Ilowon citizens from far and near would return home. The celebration was always very grand. There came a time however that the inhabitants of Ilowon began to experience mysterious death, strange afflictions, inexplicable losses and litigations. For this reasons, many of them who were outside the town decided not to return home for fear of being attacked by this Ajogun, This had made the elders gathered together for deliberation and to fashion out a course of action. They invited the Awo mentioned above for Ifa consultation. The Awo informed them that there were Ajogun in the community who were responsible for all their problems. They were however assured that the Ajogun would leave their midst if they could offer appropriates ebo, They were asked to inform all true sons and daughters of Ilgwon both at home and outside the town and the resident in the town who were not citizens of the town that each of them needed to offer two chewing sticks and money in order to ensure that the Ajogun left their community. The elders sent messages to everywhere and there was huge response within three days. The Awo offered the ebo for them and true to prediction all the Ajogun left their town when they saw the chewing sticks. Esu Odara turned the chewing sticks to whips and used them to chase the Ajogun away from all the homes of all those who offered the ebo. That was how the problem of Ajogun was solved in Tlowon. When the next Ilowon Day festival was celebrated, it was with pomp and pageantry. There returned happiness, peace, progress, harmony, and cooperation to Tlowon. Ka maalo bayiti Ka maa bo bayti Dia fan won n'liqwon Nibiodan gbenjo Won wa ni ft i6joojumg ko minu Ajogun Eboniwon ni kiwonse ‘Won gb'ebo won ru'bo Awa mari Ajogun n'Tiqwon mg 0 404TE conn ta Gbogbo won Iotiloo Gbegbo Owon lo tiru meji-meji L’Ajogun ba Ig 0 Translation Let us be going thisway And then return this way This was the Ifa cast for them at Tlgwon Where the annual festival was at hand And where They woke up in anticipation of Ajogun They were advised to offer eb They complied We do not experience Ajogun in Tlewon any more Allof them had left Allinhabitants of Qwon had offered two chewing-sticks each as ebo And the Ajogun simply left Ifa says that Ajogun will leave the home and environment of the person for whom this Odo is cast. Ifa says that in its place will be happiness and progress. The person for whom this Odd is revealed shall be happy and shall succeed in life. 9. Ifa says that for the person for whom this Odu is revealed to enjoy his/her potentials in life, there is the need for him/her to change his/her name and be bearing an alias or pet-name of his/her choice. If this can be done, he/she will live an interesting life. He/she will be happy and successful. He/she shall also have peace of mind in life. Ifa says that there Is the need for the person for whom this Oda is revealed to offer ebo with three white pigeons, three guinea fowls, three cocks, three hens and money. On this aspect, Qwonrin Meéji says: Kokoro jogbo nt oj‘orli kooko gba Dia fun Wongan Ti s'omo okunrin Ibaaba Won nike r'bo Kole baaj‘oruko irel'aye 405Me Dido: An imation to ta Consultation Translation The insect which eats hard woods are the ones preventing Kooko tied around the neck to last long This was the Ifa cast for Wongan The son of the chidden places He was advised to offer ebo So as to be able to answer a good name in life Wongan was full of potentials. He was resourceful, brilliant, energetic, hardworking, unassuming and intelligent. Yet he had nothing to show for all his assets. One day, he was advised to go for Ifa consultation. He did. He approached the Awo mentioned above for solution to his problems; would he be a successful person in his life? Would he be able to realize his: full potentials in life? Was there anything he needed to do to make his life: very rewarding? The Awo toid him that he had a lot of potentials in his life, He was told that as much as he tried to harness all his potentials and other resources together, he had little to show for it in terms of achievement, He was told that he needed to change his name and assume an alias before he could realize his full potentials in life. He was assured that his guardian spirits in charge of success and achievement were not favourably disposed towards his answering his real name, That was why he had not achieved much in his life. He was also advised to offer three white pigeons, three guinea fowls, three cocks, three hens and money. He complied. That same day, he changed his name to Owon. Soon after he did this, his business picked up he began to make profit. With money, he got married to a good wife. Together with his wife, he got many children. Together with his wife and children they erected their own house. With a good house, he bought a horse and tied it to a stable in his house. He had all the good things of life. He was very happy and very grateful to Olodumare for making him a successful person in life. Kokord jogbo ni 0j‘oriikooko gbo Dia fun Wongan Tii $'omo okanrin ibaaba Won ni ko ru'bo Ko le baa j'orukg Ire l'aye Ogb'¢bo, oru'bo Ebanil'atoleire 406HE wooo Mot Translation The insects which eat hard wood are the ones preventing kooko tied round the reck of dog to last This was the Ifa cast for Wongan The son of the hidden places He was advised to offer ebo. So asto be able to answer a good name in life He complied Before long, not too late Join us in the midst of all ire in life Ifa says that the person for whom this Odu is revealed shall be blessed with all the good things of life. Ifa says that he/she has potentials and knows how to harness all these potentials together. What he/she needs is for Ifa to make it possible for mother-luck to smile on him/her. To make this happen quickly, there is the need to offer ebo as prescribed above and to change his/her name progress. There lies success, There lies accomplishment. And there lies victory over wants, disappointment and disillusionment. 10. Ifa says that it foresees ire for a couple who were planning to get Married. Ifa says that both of them had been destined to be husband and wife from heaven. Ifa says that both of them shail live together until their old age. Ifa says that they must never contemplate separation or divorce as the consequences would be very grave for them and more especially for the woman. Ifa says that there may be series of oppositions from several quarters against their relationship, as long as they choose to stay together, there is nothing any one can do to separate them. Ifa says that there is the need for this couple to offer ebo with two cocks each, two hens each and two guinea fowls each. If this is done they will live happily. They must also never dream of separating or divorcing each other. On this aspect a stanza in Owonrin-Méji says: Ero Iteo 407Ifa Dida: An invitation to Ife Consultation Ero ltaa Dia fun Akeregbe Tinlo ree gbé Emu ntyawo Ebo ni won ni kose Translation Travelers to Itoo And travellers to ltaa hey were the Awo who cast Ifa for Akeragbe, the bottle-calabash (gourd) When going to have the hand of Emu, the palmwine, as wife He was advised to offer ebo. Akerégbe was planning to get married. He wanted to marry his sweet- heart from youth. He therefore went to the Awo mentioned above for Ifa consultation: would they live happily together? Would they last long? Would they be able to give birth to many children? Would they make people happy? Would they leave a good legacy? All these the Awo answered in the affirmative. They also advised Akérégbe to offer ebo with two cocks, two hens, two guinea fowls and money. He complied. Ero too Erovtaa Did fun Emu Tinlo silé oko owarg Tinllo ree s'aya Akeregbe Ebo ni won ni ko se Translation Travellers to Itoo And travellers to Itaa They were the Awo who cast Ifa for Emu, the palm wine When planning to become the wife of Akeregbe, the gourd She was advised to offer ebo Emu, the palm wine, wanted to know how her relationship with Akerégbe would be. She went to the same group of Awo whom Akerégbe consulted. She asked the same questions. She was given the same answers, she was also advised to offer the same ebg, she also complied. She was warned never to leave her husband as the consequence was too grave for her. She heeded the admonition of the Awo. She and her husband Akérégbe lived 408happily for a long, long time. after. Nobody was to separate them. Ero Itoo Eroltaa Dia fun Akeregbe Tinlo reé gbe Emu niyawo Eb niwon nikose Ogb'ebo, 6ru'bo. Ero too Eroltaa Dia fun Emu Tinto silé ok9 owuro Tinllgréé saya Akeragbe Eboniwon niko se Ko pe kojinna Ewa ba ni b'éwa, ewa wo'reo Eyinogbono Fyinome'ran Eyin o mo wipe Akeérégbé ni yoo $'oko Emu dalédale? Translation Travelers to Itoo And travellers to Itaa They were the Awo who cast Ifa for Akérégbé, the bottle-calabash (gourd) When going to have the hand of Emu, the palmwine, as wife He was advised to offer ebo He complied Travellers to too And travellers toltaa They were the Awo who cast Ifa for Emu, the palm wine When planning to become the wife of Akeragbe, the gourd She was advised to offer ebo She complied Before long, and nottoo late Join us in the midst of beauty and ire You are not wise Surely, you are not knowledgeable Don't you know that itis Akerégbe that wili be Emu's husband till death do them part? Ifa says that person for whom this Odd is revealed and his/her partner shall 4091a Dide: An invitation fo a Consultation live happily until their Old age. Both of them are compatible. They will share many things in common and they shall compliment each other in many respects. They must however not contemplate separation or divorce as this step is not in their best interest. Such step can only bring sorrow and regrets. 11. Ifa says that the person for whom this Odv is revealed must never Snatch another man's wife. Ifa warns that if he does, his life will be destroyed; he will live in shame and anguish for the rest of his life’ For this reason therefore, he must never think of having any love affair with a married woman - talk less of getting married to one. Ifa says that if he had been doing this, he needs to offer ebg with one matured he-goat and money. He must also sever the relationship forth with. Failure to do so will only lead to sadness and regrets. On these, Ifa says: Ojuordkor'ojana Eka léwu gran Dia fun Owiwi Tinlg ree gbé obinrin Ogbigbo TiseQloja eye Ebo niwonnikese Translation ‘Awicked face cannot transact good business ‘One's garments needs enumeration This was the Ifa cast for Owim, the Owl When going to snatch the wife of Ogbigbd, the hoopoe Who was the chief mercantile supervisor within the birds kingdom He was advised to offer ebg Owiwi the Owl, was a very proud, pompous, prosperous and adulterous man. He had the money to pursue his lascivious date for illicit love affair. There was no young unmarried woman he was not ready to sleep with. One day, he saw the wife of Ogbigbo and took immediate fancy of her. They soon established a secret love pact. They used to meet at a rendezvous known to only the two love-birds. At a stage, they could not 410FY nonin Ma hide emotions for each other any longer. They began to make love passes at each other openly. Ifa's wise counseling to Owiwi to desist fell on deaf ears. Those who know Ogbigbo to be a very influential person in the community called Owiwl and warned him seriously to desist. He bluntly refused. Soon after this, the two love-birds planned to get married. Owiwi asked Ogbigbd's wife to pack out of her husband's house and come to live with him. The wife packed and moved into Owiw''s house. Immediately this was done, pandemonium set in. Every where was made inhabitable for Owiwi by other birds. They reasoned that it was bad enough for Owiwi to be having illicit love affair with the wife of their leader, he had the effrontery to snatch the wife altogether. Anywhere the other birds saw Owiwi, they would stone him. He ran away from that community. When he reached another place, the birds there began to stone him too. He was given several slaps on the face. He developed eyes problems. Ata stage, he could no Jonger walk in the day light for fear of being mobbed and as a result of his bad eyes. Owiwi then resolved to be moving about only at Night. Even at that, he was always fearful that he might be spotted and beaten up. His lover soon deserted him. One day, Owiwi was ruminating over his life where he had started from and where he now ended his career in life. He regretted ever refusing to listen to wise counseling. He regretted ever going after married woman when there were several single ladies at his beck and call. He realized to his shame that he was the architect of his misfortune. He wished that the hand of the clock of time could be rewound so that he would make amends. But alas, it was impossible and too late to make any amendment. He soon learned to live with his regrets and share for the rest of his worthless life. Oju ors ko r'gjana Eka lewa gran Dia fun Owiwi Ti ntl ree. gbé obinrin Ogbigbo Tise Qlojaeye €bo niwonnikose Oko'tl ogbonhins'ebo Nje Owlwiode o, eye ajoru Tiabariglgsan-an Od'eyealegba 411Ita Did: An inutation to fe Consutation Owiwiodeo, eyeajoruo Translation Awicked face cannot transact good business One's garment needs enumeration These was the Ifa cast for Owimi When going to snatch the wife of Ogbigbo Who was the chief mercantile supervisor within the birds kingdom He was advised to offer ebo He refused to comply Here comes Owiwi, the night bird If we see you during day-time You shall become a bird of prey Here comes Owiwi, the night bird. Ifa says that the spirit of the person for whom this Od) is revealed is against adultery. He must never snatch another man's wife. Ifa says that he should be contented with his own wife if he does not bargain for disgrace, humifiation and restlessness in his life. Ifa says that it shal] not allow this person to live a sad life. He is created by Olodumare to live a pious life. There lies his happiness. 12. Ifa says that it foresees the ire of multiple children for the couple for whom this Odu is revealed, Ifa says that the chances of giving birth to twins and/or triplets are very high, Ifa says that apart from multiple births, the couple also have a high propensity to have several children inlife. Ifa says that alt the children they beget will be useful children. Ifa also warns the woman for whom this Oda is revealed not to push her husband too much for him to do what does not come from his mind or do what is not normal for the man to do. Ifa says that the woman for whom this Odd is revealed is fond of ensuring that she has her way, either good or bad. She also love to pester her husband to do what she wants at all times. She may cry, beg, threaten or shout at her husband in order to have her way. There is no trick she cannot 412UE conern a employ to ensure that what she wants was done by her husband. Ifa however, advises the husband to always be on his guard, weigh anything his wife says carefully and consent to only do the reasonable ones. Itis by so doing that he will save himself from embarrassment. Ifa says that the couple needs to offer ebg with four rats, four fish, two hens, two cocks and money. They also need to serve Ifa with four rats four fish and hen. On these, Ifa says: Elerere kerere Elérord keroro Dia fun Obi Ope Abn fan Ako Awon meéjeéej! imomi oju sungbére omg Eboniwonnikiwonse Translation Elerere kérere And Eleroro kerord They were the Awo who cast Ifa for the female palm tree And also for the male palm tree When they were weeping in lamentation of their failure to beget children They were advised to offer ebo Both male and female palm tree were married for a long time. They loved each other. But they were not blessed with children. This was a constant cause for worry and crying for the couple. One day, they decided to ga to the house of the two Babalawo mentioned above for Ifa consultation. Would they be able to beget their own children as other trees in the forest do? Would they be able to live a family life? Would luck smile on them soon? Would their children be useful to them? The Awo assured them that they would soon give birth to their own children, They were advised to offer ebo and feed Ifa as stated above. They complied. After this, the Awo prepared a herbal soup for the wife to eat immediately she reached home. The couple was assured that the soup would open the womb of the wife and she would become pregnant in no time. The couple left the home of the Awo, believing that their problem would soon be over. 413fe ide: An invitation to fa. Consultation ‘When they reached home, the female palm tree opened the soup container to eat. She complained that the soup must be very bitter because of the way it looked. The male palm tree advised her to over-look that aspect and eat the soup. She asked her husband to taste the soup and confirm what she had observed. The husband refused, claiming that the soup was Meant for a woman. The wife simply burst into tears. She accused her husband of not bothering about her welfare. She said that they offered the ‘ebo together, they were looking for the baby together and they had been worried about their childlessness together; but now that it was time to eat a bitter soup, she was left to suffer alone. She claimed that when the child comes, they would at least claim it together, she concluded that her husband's love for her had reduced considerably and that what had just happened simply confirmed her suspicions without doubt. The male paim tree tried to explain himself but his wife shouted him down. She soon began to pack her loads, claiming that she could not continue to live in the same house with someone who does not have her love and welfare in mind, Ina state of confusion, and just to convince his wife that he cared for her, the male palm tree reluctantly agreed to taste the soup. With more trick, persuasion and threat, they both ate the soup and finished it together. Three months after, both the male and female palm tree became pregnant. Both of them delivered at the same time. Since that time, both male and female palm trees used to become pregnant and deliver several young ones at the same time. Elgrere kérere Eléroro keroro Dia fun Obi Ope Abu fan Akg Awon mejeeji nmomi oj sungbere 9mo. Ebo ni won niki wonse Won gb'ébo, won m'bg Aje takg-tabo t’ope nbimoo Aktiriaganninu ope Tako-taboI'9pe nbimg o Translation Elgrere kerere And Eleroro keroro 414H comonn Mo They were the Awo who cast Ifa for the female palm tree And also for the male palm tree When they were weeping In lamentation of their failure to beget children They were advised to offer ebo They complied Both male and female palm trees beget children There was no barren anywhere Both male and female palm tree beget children, Tfa says that the couple for whom this Odd is revealed shall have their own children. They need to offer ebo, feed Ifa and feed the Deity of Twins. 13. If says that if foresees the ire of a child for the person for who this Odu is revealed. Ifa says that there is need for him/her to offer ebo with four rats, four fish, two hens and money. After this, the couple needs to rub every part of their bodies with a life chameleon for 16 days. After this, they shall be blessed with a baby. Tf also says that there is a person where this Odd is revealed who is experiencing serious hardship. Ifé says that the hardship is as a result of his/her destiny from heaven. Ifa says that only ebo can change the destiny if the person in question to good. He/she needs to consult Ifa and offer ebo regularly. By so doing, his/her destiny shall improve and change for better. Ifa says that this person needs to offer ebo with three white pigeons for prosperity, three hens for a good spouse, three guinea fowls for peace of mind, prestige and honour, three rats, three fish for children, three cocks for victory, long life and sound health and money for all the the good things of life. On all these, a stanza in Qwonrin-Meji says: Agbon mijiajia ma jaa Dia fun Bayewo To feyinti m’oju ekun sunrahun omoq, Ebo niwon niko se Translation Agbon, the coconut, shook violently without Droopping from the tree 415{fe Did: An vation ote Consutaton This was the Ifa cast for Bayéwa When weeping in lamentation of his inability to beget a child He was advised to offer bo Bayéwo had most things a man wanted in life; a good work, good health, good family background, but no child. He and his wife tried everything they knew without success. Then one day, they approached Agbgn mi jiajia ma jaa a prominent Babalawo in their community for Ifa consultation and possible solution to their problem of childlessness. The Awo consulted Ifa and told the couple that there was nothing wrong with them physiologically. He claimed that there was a spiritual problem which was inhibiting them from having a baby. He however assured them that the problem would abate. He advised them to offer ebo with four rats. four fish, two hens and money. They complied. When they were about to return to their home, he gave them one life chameleon and ask them to use it to rub their bodies for 16 days. He asked them to pray while doing it. He asserted that ' aba ti alagemg ba da, ni Orisa-oke n gba,’ meaning, “the wishes of the chameleon are always upheld and accepted by the divinity”. He told them that they would be blessed with a baby boy soon. The couple did exactly as they were instructed. Soon after, true to what the Babalawo said, Bayéwu's wife became pregnant that same month. Ten months after consulting Ifa, on their problem of childlessness; they were blessed with a bouncing baby boy. Three days after, during Ikosédaye, the Awo proposed that the name of the child ought to be “Qganrara’-“a baby born after the parents used Oga, chameleon to rub their bodies”, The parents accepted the name and the baby was known and called Qganrara byall. Oganrara ld wa nti lkole Orun ba wa'yé Niko ma Ire kankan dani Ode'leayetan Tle ayé reé wa le kokooko bi ota Owa tg awgn Ina Awo Ii¢ lo Otoawon Oorun Awo Odelo Ina Awo Ile, ko maa $0 je, ko maa $6 jeo Oorun Awo Ode, ka maa $9 je, ko maa $0 Jeo 416IE concn ao Ki won ma baa fi ibi muu-muu kan mud-mud bg ni wonni ke se Translation Oganrara was coming from heaven to earth He did not bring along any ire with him When he reached the earth, his life was extremely difficult to cope with He them approached Ina fire, the Awo of the house And approached Oordn, sun, the Awo of the main street. Let Ina, the Awo of the house be selective in where he looks for food And Ooran the Awo of the main street be careful with where he associates with others Lest they allow two hot substances to get in contact with each other They advised him to offer ebo When Qganrara came into the world, as a youth, he had been showing the sign of someone who had forgotten all the good things of life in heaven. He was very ugly; he had no good health; he irritated people except his parents and he was despised by others. When he grew up and became a matured man, the situation became worse. Nobody wanted him around them. He had no friends except his other junior siblings. He had no confidant out side his parent's home. He was the subject of ridicule by everybody. He could not mix with people. He therefore had no reasonable work he was doing. He had no money; he had no strength, no good health, and no sense of direction in life. When all his age mates were getting married and becoming proud parents, he dare not entertain such desire. Soon after, his junior brother and sister got married and left him in the family house, yet, he could not think of propositioning any woman. He soon became lonely man. Tired of these, he approached the two Babalawo mentioned above. They cast Ifa for him and advised him to offer ebg. He did. He was asked to go and continue to pray because his was not a problem that would disappear in one swoop. He agreed and continued to pray. When he learnt that the problem that he had was that he had not brought any ire from heaven, he was realistic enough to know that the problem would not disappear in one day. Since he had also been told that he needed constant Ifa consultation and offering of ebo to solve his problem, he was fully determined to do just that. Because his parents were rich, he was ready to spend. Waiting for some time, he went in search of other Awo. 417fa Dida: An invitation to Consutation Oto Awonrinwon Awo Oko lo Oto Alaamu Awo ébd Ggiriiq Aw6rinwon Awo oko, ko maa s'oje, ko maa sdje Alaamu Awo éba Ogiri, ko maa sdje, ko maa soje Ki won ma baa fi ibi hathai kan haihai Ebo niwonnikose Translation He went to Awonrinwon, the Iguana, the Awo of the farm And went to Alaama, the Lizard, the Awo of the Wall-side Let Awonrinwon, the Awo of the farm be selective in where he looks for food And Alaamu, the Awa of the wait-side be careful with Where he associates with others Lest they allow two scaly substances to get in contact With each other He was advised to offer ebo After waiting patiently for results to come out and he could not easily perceive any, he approached the two Awo mentioned above. They too advised him to continue to offer ebo as that was the only solution to his problems. They perseverance, there would be solution to his problem. He offered the prescribed ebg and continued to pray to Olodumaré, He was totally convinced that one day, his problems would be solved. Oto Oge eye ayélo Oto Kowéeé eye Orunlq Ogé eye aye, ko maa sq je, ko maa soje Kowee eye Orun, ke maa $4 je, ko maa $6 je K'eye Obarisa meji ma baa Foju kan'raa won Ebg niwon niko $e Transjation He went to Oge, the bird of the world And went to Kowée, the bird of the high heavens Let Oge the bird of the world be selective in where he looks for food And Kowee, the bird of the high heavens, be careful with where he associates with others Lest two birds of Obariga, getin contact with each other 418Hf cononrin nj He was advised to offer ebo After waiting for sometime, he approached the two Babalawo mentioned above. They also advised him to continue to consult Ifé and offer ebo as frequently as possible. They asked him to offer certain ebo. He did. He was asked to go home and continue praying and went for the benevolence of Olédumareé. He continued to pray. He was more determined, than ever before, to solve his problems, Oto Ikun nil Fagbari se'te lo Kelembe nti fona ofuns'odo Ete oke, ete tsale laa fil ke haa, hoo Opoju ikan nil bo obo mele Dia fun Qganrara Tiis'9mo Bayewu Totinjayé ele kakaaka To ti njayé ele kokooko bi ta Ebg niwgn niko se Translation He went to “the Mucus makes the skull its home” And went to“Phiegm makes the throat its abode” And went to “the upper and lower lips are used to shout haa-hoo" And to overgrown belly is it that cavers a woman’ vagina” They were the Awo who cast Ifa for Qganrara The son of Bayéwu Who was living a life of hardship And living a life as difficult as a pebble-stone He was advised to offer ebo Oganrara went to the four Awo mentioned above for Ifa consultation in continuation of his search for solution to his problems. The Awo also advised him to continue to cast tfa regularly and offer all the appropriate ebo. He also complied. When they were discussing and analyzing his journey through life, he mentioned to the four Awo that he had once been to six other Babalawo for solution to his problem. The four Awo then contacted the other six Awo whom Oganrara mentioned and together the 10 of them deliberated on the best solution to his problem. While they were discussing, they asked him about the circumstances of his birth. He explained to them. There and then the Awo consulted Ifa and Owonrin- 419‘fa Did: An invitation to Ma Consultation Meéji was revealed again. They then explained to Oganrara that he was a direct son of Oloddmaré himself. And that since a chameleon was used before he was born, the power which Olodumaré gave chameleon to attract any colour to itself resided in him. He was asked to go home and wish for anything in life and Olodamaré would surely uphold it. There was Nothing that he would fervently wish for that would not be given to him by Olodumare. He was told to always put it in mind that, “ aba ti alagemo bada, ni Orisa Oké rh gba” meaning; the wishes of the chameleon are always upheld and accepted by the divinity”. Oganrara was asked to go home and continue to wish for all the ire in life in a realistic manner. Reaching home, Oganrara placed all his needs on a scale of priority. He concluded that his immediate priority is for him to be loved by all and for him to love all in return. He continued to wish for this earnestly. Soon, other people who had hitherto hated him began to see some good qualities in him. He began to have friends. He could move freely among his peers, soon after this he wished for a regular means of livelihood. He went into farming. His newly cultivated friends assisted him, he made a huge success of it. He began to wish for money and he made money. Soon after this, he began to wish for a spouse and before long, he had his own wife. Later, he began to wish for chifdren and he soon had several children. As a matter of fact, his wife's first delivery was a set of twins. After this, he began to wish for his house and together with his wife and children they were able to erect a big mansion, furnish to his taste. In short, there was nothing he asked for that he did not get. Ifa says there is nothings that the person whom this Od) is revealed wish for that will not come his/her way. Ifa says that the present hardship which he/she going through is but a transient experience. After sun comes rainfall. Agbon mi jtajia ma jaa Dia fun Bayewu To féyinti moja ekun sunrahun 9mo Eboniwonnikose Og'bebo, oru'bo Won ni ko maa f'9ga r'ara Ko pe kojinina Lo ba figma naa bi okunrin Omotiabi 420HF cononin mj Tianfiogar’ara Ka maa pee ni Oganrara Oganrara lo wa nti Ikgle Orun bo wa'ye Niko mu ire kankan dani Ode'leaye tan Tlé ayé ree wa le kokooko bi ota O wa to awon Ina Awollé io Oto awon Oorun Awo Ode lo Ina Awo Ilé, ko maa 50 je, ko maa $9 jeo Oorun Awo Ode, ko maa $9 je, ko maa sd jeo Ki won ma baa fi ibi muu-mud kan mou-muu Eb9 ni won niko se Ogbe'bo, 6ru'bo Oto Awonrinwon Awo Oko lo Oto Alaamu Awo eba Ogirilg Awdrinwon Awo oko, ko maa s'dje, ko maa s'¢je Alaamu Awo éba Ogiri, ko maa $'6je, ko maa s'dje Ki won ma baa fi ibi hathat kan hathat Ebo ni won ni ko se Ogb’ebo, oru'bo Oto Oge eyeaye lo Oto Koweée eye Orun io Ogé eye ayé, ko maa $0 je, ko maasq je Kowée eye Orun, ko maa $6 je, ko maas¢je K'eye Obarisa meji ma baa foju kan'raa won Ebg niwonnikose Ogb'ébo, oru'bo Oto Ikun nif Fagbari se'lelo Kelembe nfi fona ofuns'odo Ete oke, ete Isale laa fil ke haa, hao Opoju ikun nif bo obo mole Dia fun Oganrara Tlis'omo Bayewu Toti njayéele kakaaka Totinjaye ele kokooko bi ota Ebo niwon niko se Ogb'¢bo, oru'bg Njeéife wa mtinio Qganrara o, Ologungunmale Owo wu mii nio Olodumare fun mio Qganrara o, Ologungunmale 421{fa Dice: An invitation to tfe Consultation Aya wa mil feo Olodumare fun mio Oganrara o, Ologangunmale Qmo wo mii bio Olodumare fan mio Oganrara 0, Ologungunmale Tle wu mii kgo Olodumare fun mio Qganrara o, Ologungunmale Ire gbogbo wu mii nio Olddumare fun mio Qganrara o, Ologungunmale Gbogbo aba ti alagemo bada Ni Orisa-oken gba Qganrara 0, Ologungunmale Translation Agbgn, the coconut, shook violently without Droopping from the tree This was the Ifa cast for Bayewo. When weeping in lamentation of his inability to beget a child He was advised to offer ebo He complied After the ebo He was told to use chameleon to rub his body (together with his wife) They did as they were told Before long, and not too far They gave birth to a baby boy The baby born after rubbing the body with a live chameleon Let the baby be known as Oganrara Qganrara was coming from heaven to earth He did not bring along any ire with him When he reached the earth He approached Ina, the Awo of the House And approached Oorun, the Awo of the main street Let Ina, the Awo of the House, be selective in when he looks for food And Oorun, the Awo of the main street be careful with where he associates with others Lest they allow two hot substances to get in contact with ecah other They advised him to offer ebo He complied He went to Awnrinw9n, the Guiana, the Awo of the farm 422HH cnontn ao And went to Alaama, the Lizard, the Awo of the Wall-side Let Awgnrinwon, the Awo of the farm be selective in where he looks for food And Alaamu, the Awo of the wall-side be careful with Where he associates with others Lest they allow two scaly substances to get in contact With each other He was advised to offer ebo He complied He went to Oge, the bird of the world And went to Kowée, the bird of the high heavens Let Ogé the bird of the world be selective in where he looks for food ‘And Koweée, the bird of the high heavens, be careful with where he associates with others. Lest two birds of Obarisa, get in contact with each other He was advised to offer ebo He complied He also went to “the mucus makers the skull its home” And to “the phlegm makes the throatits abode” And tothe upper and lower lips are used to shout haa-hoo” ‘And to “overgrown belly is it that covers a woman's vagina” They were the Awo who cast Ifa for Qganrara The son of Bayewo Who was lining a life as tough as a pebble-stone He was advised te offer ebo He complied Now, I wish to love and be loved ‘Olodamare, please let it be so for me Oganrara 0, Olégungunmale Iwish to have my own wife Olodumare, please let it be so forme Oganrara, Ologongunmale Twish to have my own children Olodumare, please let it be so for me Oganrara, Ologungunmale Twish to have my own house Olodumare, please let it be so for me Oganrara, Olégunganmale Iwish to have all the ire in life Olodumare, please let it be so for me Qganrara, Ologungunmale The wishes of the chameleon 423‘Ma Dida: An invitation to fe Consultation Are always upheld and accepted by the Divinity Oganrara, Ologdngonmale If says that all the wishes of the person for whom this Odo is revealed shall be upheld and accepted by Olddumaré. All he/she needs to do is to pray fervently for his/her needs, be realistic with such wishes and wait patiently for the bounty of Ol6dumare. The promises of the world may go unfulfilled but what Ifé promises will never pass unfulfilled. 14. Ifa says that the person for whom this Odu is revealed shall gain the profit of a parent over his/her children. Ifa says that all the children wiil be worthy children without exception. Ifé says that there is the need for him/her to give the children proper training and good moral upbringing. He/she also needs to walk in the path of Olédumaré so as to enable the children to emulate his/her good ways. Ifa says that with proper moral and education upbringing, her/she will have peace of mind over his/her children; he/she will never regret ever begetting any of the children, The children will however emulate their parent in most of their attitudes and outlook towards life. That is why it is very imperative for him/her to behave well and have the fear of Olodumare at heart at all times. On this aspect, Qwonrin-Méji says: Okutaa lama s'eje Dia fun Qwo Qmoa bi marun-un jeere arun Eboniwonnikose Translation The pebble which was broken but did not bleed ‘That was the Ifa cast for Qw9, the hand ‘Who shall give birth to five children and made profit from the five She was advised to offer ebo Ow, the hand went to Babalawo for Ifa consultation. She was advised to offer ebo with two guinea fowls so that she would be able to benefit from all the children she would beget. She complied. She was also told to give her children the best moral upbringing when they arrived. She was informed that her children would not listen to what she said only but would 424