Chapter 11 IKA MEJI tT iEA. CHAPTER ELEVEN IKA MEIJI Ifa says that the person for whom this Odu is revealed during Tkosédayé or Itélodu shalt be blessed with longevity. He/She shall outlive all his/her contemporaries. Ifa advises this person to offer ebo with one matured he-goat and money. After this, he/she needs to procure one broom made of raffia-palm fronds. The tips of this broom will be cut and grinded into powder. This Odu will be imprinted on it by the Awo who handles this ceremony for him/her and this stanza shall be recited into it. The person for whom this Odd is revealed will be asked to pray for long life and good health. After this, the Awo will make incisions on the head of the person for whom this Odd is revealed. (This incision may be 21, 101 or 201. Itis preferable for the incision to be 201 in order to guarantee a real long life for him/her). The grinded substance will be rubbed on the incision. The person who has the incision will ensure that water does not touch his/her head for at least three days. This incision can also be made for anyone who made a routine consultation and this Odd is revealed. On this, Ifa says: Akarakara ojuu kangara ko see gba mu Okanjua Io w'oke radarada Ti n wo rosoroso Ejo nid k'gmo re I'éyin yooyaoyoo Ko mda je ka'ko Dia fun Kerennasi Ti y60 gbogbo6gbo Ti yoo ghé egbeédogun odun Il’ayé Ebo ni won ni ké waa se 740i tke Meji - Translation The sharp edge of a metal spike cannot be grasped in one's hands An avaricious person is he who looks sideways in an expectant manner His mind and eyes are never settled in one place A snake does not take its young ones with it to move leisurely round the farmland These were Ifa's declarations to Kererinasi Who shall grow old and feeble And live up to 3,000 years on earth He was advised to offer ebo Kerennasi was in love with himself and his life right from his youth. He cherished his life to the extent that he did everything he knew to avoid taking any risk, hurting himself or engaging in any form of contention with others in the fear that such a person might hurt him out of anger. He refused to drag anything with anyone or engage in any form of competition with others, so as to avoid being hurt out of envy or jealousy. In spite of all these precautionary moves, Kerennasi still felt that he needed to do more than what he had already done in order to ensure a real long life on earth. One day, Kerennasi went to the home of the group of Awo mentioned above for Ifa consultation: Would he enjoy real long life on earth? Would he be alive to witness the birth and growth of his children to the seventh generation? Would he equally be blessed with good health in his old age? All these and more were the questions which occupied the mind of Kerennasi during Ifa consultation. The Awo assured Kerennasi that he would live long, grow old and feeble and would be able to witness the birth, growth and death of his great grand children up to several generations. He was advised to offer ebo as prescribed above. He complied. He was also advised to mark the incisions on his head. He marked 201 incisions. Ever since the time he did the ebo he was always looking younger than his age. He continued to live cautiously and avoided any form of controversy. 741Ifa Dida: An invitation to Ha Consultation He did all things with moderation. He ate and drank good food and water. He lived a healthy life and was full of happiness. He outlived all his contemporaries, his children, grand children and great grand children. He lived up to 3,000 years on earth. When he died, he was so feeble that he could not do or recognize anything anymore. His only regret however was that he was the one who pointed the burial sites of all those who were supposed to be the undertakers at his own burial. Akarakara ojuu kangara ko se e gba mu Okanjua Io w'oke radarada Tin wo résordso Ejo nid k'gmo rel'éyin yooyogyog K6 maa je ka'ko Dia fun Kerennasi Ti yoo gbogbdogba Ti yoo gbé egbéédogun odun I'aye Ebo ni won niko waa se 0 gb'ébo, 6 ru'bo Ko pe Ko jinna E wa ba nil'aiku kangiri Aiku Ifa dun oj‘oyin lo Njé kii ku'ku orowo Sasara o Kifku'kd or6wo Sasara o Translation The sharp edge of a metal spike cannot be grasped in one's hands An avaricious person is he who looks sideways in an expectant manner His mind and eyes are never settled in one place A snake does not take its young ones with it to move leisurely round the farmland These were Ifa's declarations to Kereninasi Who shall grow old and feeble And live up to 3,000 years on earth 742=. =-a tke Moji He was advised to offer ebo He complied Before long, not too far Come and join us where we enjoy long life Longevity guaranteed by Ifa is sweeter than honey It never dies like other brooms Sasara, the raffia-palm frond It will never die like other brooms Ifa says that the person for whom this Odu is revealed shall enjoy long life spiced with sound health. He/she shall live longer than all his/her contemporaries. Even though his/her contemporaries shall grow old too, he/she will nonetheless outlive them all. 2. Ifasays that the person for whom this Odu is revealed shall not lack any of the essential things of life. These include wealth, spouse, a comfortable accommodation, children, sound health and long life. Ifa advises this person to offer ebo so that he/she shall be blessed with Ase to accomplish all his/her heart's desires in life. They also need to be answering decent names. Ifa advises this person to offer ebo with two rats, two fish (for children), two pigeons (for prosperity), two hens, if a man (for good spouse), two roosters, if a woman (for good spouse too) two guinea fowls (for peace of mind and comfort), one he-goat (for long life) and money. He/she is also to feed If4 with a matured she goat (for him/her to be blessed with Ase). Onall these, Ifa says: Elemo ni'Kaa Okoko mo'Kaa, Ara Ofa imo'Kaa Alaka‘a gb'aka'a wa O ti se pé mi? O ni’ka ni'nu Mio s'‘ika ri 743Dida: An invitation fo ife Consultation Ka'wo mi Ka'sé mi Ika Owu nii pa'ye eekan Iya l'akaa'gbon Baba I‘akdaa'gba Olotan 6 l4kda-ka agbasa, eyin agbasa Orunmila ni eése ti e fi njé oruko Kami-kami-kami I'6de Ika? Won ni béé ni awon ti njé Ki Orunmila 6 téo dé Ordnmila ni abajo ti ayé won se ri kami-kaml- kami Bi enir k'aso Won ni ki won lo ree ko won fun Onikamogun Omo a-ka-woroko-ori-eja md bo'nu Won dé kaa kinni Won 6 ba Onikamogun Omo a-ka-woroko-ori-eja mu bo'nu Won dé kaa keji Kda keta titi dé kaa kerindiniogun Won 6 ba Onikamogun Omo a-ka-woroko-ori-eja mu bo'nu Won wd dé kaa ketadiniggun Won ba Onikamogun Omo a-ka-woroke-ori-eja mu bo'nu 0 jokoo si kaa O fi aso aka kan bo'ra Paaka kan joko6 tii ni kaa 6 ko aaka, o finb'ori Won ni ki Laka o Io réé pa'ko f'esin Nidii aka Ibaaka ta Lakaa I'éjika Lakaa subd lu'leoku Ikan ku Ika n gbe'lee re Oka mn sunkun-unre 744i tka Meji Igbin kakaaka Ebiti kakaaka Ebiti ti o ba gb'oju Ko lee pa‘gbin lailai Patako efon kakaaka nii ta'‘ja l'énu Dia fun won ni Ikamogun Omo a-ka-worok6-ori-eja mu bo'nu Nijo ti won sowosowod Ti won I'awon 6 |l'6wo l'6wo Ebo ni won niki won waa se Translation Elémo at Ika land Okoko also travels to, and knows, Ika land Indigenes of Ofa do not know Ika land Let the akara, bean-cake, seller bring it Why do you call me? You harbour wicked motives I had never done any wickedness in my life Remove my hands And remove my legs Spinning cotton-wool thread confuses the wool-spiner The mother went in circles 30 times And the father did same 200 times Their relations could not do the spinning behind agbasa tree Ordnmila asked them; “why are you all answering these confusing names” in Ika Land They responded that that was how they had been answering their names Before the arrival of Orunmila into their land Orunmila responded that no wonder why their lives were in such a state of confussion Like that of someone folding clothes They said that they should be handed over to Onikamdgun, the Oba of Ika town He who consumes the head of a fish whole 745ifa Dida: An invitation to fa Consultation They went to the first room ~ They could not find Onikamogun In the second room They could not find Onikamogun In the third to the sixteenth rooms They could not find Onikamdogun He who consumes the head of a fish whole In the seventeenth room however They found Onikamogun He who consumes the head of a fish whole He satin a room He wrapped himself with aka clothe One paaka masquerade sat with him in the room He was serving his Ori with akika, pangolin They asked Lakda to go and cut grass for the horse by the make-shift hut A pony hit Lakaa on his shoulder Lakaa fell down, and died The wicked died The wicked was digging his grave And a cobra was weeping and mourning him Tgbin, the snail, is strong Ebiti, the deadfall, is equally strong Any deadfall that is not strong and heavy cannot crack the shell of a big snail The hoof of a buffalo will break the jaw of any dog These were the messages of Ifa to the citizen of Ikamogun Those who consume the head of a fish at one go When, after engaging in several businesses, They complained that they did not have the financial bouyancy to show for it They were advised to offer ebo The citizens of Ikamogun were very enterprising. They were very good in farming. Each year, they used to have surplus farm products. However, when they tried to sell their surplus farm products, they were always done 746i tka Maji at huge losses. The amounts they realized on their products were not worth the efforts that they put into them. Some of them changed into trading business. There was no reasonable improvement. They were trading at huge losses. The hunters among them did not fare any better. Most of the games they killed got rotten as a result of lack of patronage. The clothe weavers worked and worked without seeing anything to show for their efforts. The blacksmiths among them forged several hoes, cutlasses, arrows, Spears, knives, sword and axes without seeing anyone to buy from them. There was nobody in Ikamdgun land who did not have one tale of woe or the other to tell. They called their Awo and several ebo were offered but there was no positive change. Convinced that the root cause of their problems had not yet been identified, they sent for Orunmila to come. As soon as Orunmila got the message of the inhabitants of Ikamogun land, he went for Ifa consultation. He approached Akiké-so'gi-saa, Awo ile Orunmila Dia fun Orunmila Nijo ti Baba ris'awo re'lé Onikamogun Omo a-ka-worok6-ori-eja mu bo'nu Ebo ni won ni ko waa se Translation Akiké-so'gi-sa The Axe penetrates the tree with force, the resident Awo of Orunmila He was the Awo who cast Ifa for Orunmila When going on spiritual mission to the land of Onikamogun He who consumes the head of a fish at one go He was advised to offer ebo. During consultation, Akiké-so'gi-sa explained to Orunmila that even though the inhabitants of Ikamogun land were very hardworking, they could find nothing to show for their efforts because of two major reasons. One, they were answering awkward names which were affecting their destinies in negative ways. They needed to be advised to 147Ifa Dida: An Invitation fo Ifa Consultation change their names to decent ones in order for them to be able to enjoy the fruits of their labour. Two, these people harboured evil thoughts against each other and they used to perpetrate wickedness whenever they felt that nobody was around to see them. Evil begets evil. Because they were doing evil to others, they too were reaping evil in all the things they were doing. Akiké-so'gi-sa explained to Ordnmila that there was the need to warn them against wickedness and to advise them to start to wish each other well in all their undertakings. The Awo also told Orunmila that he needed to offer ebo so that he would be blessed with Ase that would help him to accomplish his goals in Ikamogun land. He advised Orunmila to offer ebo with one matured she-goat and for him to serve his Ifa with another she-goat before setting out on his journey. Ordnmila complied. When Orunmila got to Ikamogun land, he asked for the palace of Onikamogun, the Oba of Ikamodgun. What he discovered was that the people he asked were bearing the names which were derived as puns on the name of their town “Ika”, Name such as Elémonikaa, Okokomoka, Ara-Ofa-Imoka, Alakaa gba'kaa wa, Onfika-ninu, n-0-s'ika-i, ka'wo-mi, ka'sé-mi, lya-l'akaagbon, Baba-l'akaagba etc. Orunmila asked them why they were bearing such awkward names. They responded that, that was what they loved to answer and they had been answering these names ever before Orunmila arrived in their town. Ordnmila responded that these names were part of the reasons why their problems had persisted. He asked them to take him to the palace of Orikamdgtin. When they got there, they met the Oba in the seventeenth room where he was using akika, pangolin, to serve his (Onikamogun's) Ori. While doing it, acts of wickedness were being perpetrated. Onikamdgun asked Orunmila to consult Ifa for him. Itwas done. Ika Méji was revealed. All the messages of Akiké-so'gi-sa were relayed to them. They were also advised to offer ebo as stated above. They complied. They also changed their names and eschewed bitterness and wickedness. When Oranmila realized that all his recommendations had been complied with, he began to bless them. Since he already had the Ase. All what he told 748if tka Meji them came to pass. The citizens of Ikamogun then came to give thanks and praises to Ordnmila. He however told them that instead of praising him, it was Akiké-so'gi-sa_ that they needed to praise because he was the one who gave him the accurate analysis of the problems of Ikamdgun land and recommended the solutions to their problems. The inhabitants of Ikamogun then began to praise Akiké-so'gi-sa_and paid their homage to Orunmila. Elémo ni'Kaa Okoko mo'Kaa, Ara Ofa imo'Kaa Alaka'a gb’aka'a wa O tise pe mi? O ni’ka ni'nd Mio s‘tka ri Ka'wo mi Ka'se mi Ika owu nii pa’ye éekan Tyal'akaa'gbon Baba I'akaa'gba Olotan 6 lakaa-ka agbasa, eyin agbasa Orunmila ni éése ti e fi njé oruko Kami-kami-kami I'ode Ika? Won ni bée ni awonti nije Ki Orunmila 6 too de Orunmila ni abajo ti ayé won se ri kami-kami- kami Bi eni nk'aso Won ni ki won lo réé k6 won fun Onikamogun Omo a-ka-woroko-ori-eja mu bo'nu Won de kaa kinni Won 6 ba Onikamogun Omo a-ka-woroko-ori-eja mu bo'nu Won dé kaa keji Kaa keta titi dé kaa kerindiniogun Won 0 ba Onikamogun 749tfa Dida: An invitation to Ifa Consuttation Omo a-ka-worok6-ori-eja md bo'nu Won wa dé kaa ketadiniogun Won ba Onikamogun Omo a-ka-worokG-ori-eja mu bo'nu 0 joko06 si kaa O fi aso aka kan bo'ra Paaka kan jokoo tii ni kaa 0 ko aaka, 6 finb'ori Won niki Lakaa Go lo rée pa'ko f'ésin Nidii aka Ibaaka ta Lakaa |'éjika Lakaa subu lu'leo ku Ika nku Ika ngbé'leere Oka 1 sunkdn-un re Igbin kakaaka Ebiti kakaaka Ebiti tio ba gb'oju Ko lee pa'gbin lailai Patako efon kakaaka nti ta'ja l'éenu Did fun won ni Ikamogun Omo a-ka-wordko-ori-eja mu bo'nu Nijo ti won sowdsdwd Ti won l'awon ol'owo I'9wo Ebo ni won niki won waa se 0 gb'ébo, O ru'bo Orunmila lo niaol'6wa Ni gbogbo wa se n l'o6wa Akiké-so'gi-sa Enu Awo n'Iba ohun Ase wa Orunmila Io ni ao laya/ioko Ni gbogbo wa se 11 I'aya/i'oko Akiké-so'gi-sa Enu Awo n'Iba ohun Ase wa Orunmita lo ni ao bi'mo Ni gbogbo wa se nbi'mo 750it tka Mejf Akiké-so'gi-sa Enu Awo n'Iba ohun Ase wa Orunmila Io nia 6 nire gbogbo Ni gbogbo wa se nnire gbogbo Akiké-so'gi-sa Enu Awon'Iba ohun Ase wa Mo p'ase ow l'onii Ifa je ki nl'owa l'owo Akiké-so'gi-sa Enu Awo n'Iba ohun Ase wa Mo p’ase aya/oko lonti Ifa jé¢ ki nl'dya/I'oko Akiké-so'gi-sa Enu Awo n'Iba ohun Ase wa Mo p'ase omo !'onii Ifa jé kin bi'mo Akiké-so'gi-sa Enu Awon'Iba ohun Asewa Mo p'ase ire gbogbo I'onii Ifa je kin ni're gbogbo Akiké sogisa Enu Awon'Iba ohun Ase wa Translation Elémo at Ika land Okoko also travels to, and knows, Ika land But Ofa indigenes do not know Ika land Let the akara seller bring it here Why do you call me? You harbour wicked motives I had never done any wickedness in my life Remove my hands And remove my legs Spinning cotton-wool thread confuses the spinner The mother went in circles 30 times And the father did same 200 times 751fg Dida: An invitation fo Na Consultation Their relations could not do the spirining behind agbasa tree Ordnmila asked them, “why are you all answering these confusing names in Tka land”? They responded that that was how they had been answering these names Before the arrival of Ordnmila into their land Ordnmila responded that no wonder why their lives were in a state of confusion Like that of someone folding clothes for packing They said that they should be handed over to Onikamogun, the Oba of Ika town He who consumes the head of a fish at one go They went to the first room They could not find Onikamogun In the second room They could not find Onikamdguin In the third to sixteenth room They could not find Onikamdgun He who consumes the head of a fish at one go In the seventeenth room however They found Onikamdgun He who consumes the head of a fish at one go He sat ina room He wrapped himself with aka clothe One Paaka masquerade sat with him in the room He was serving his Ori with a pangolin, akika They asked Lakda to go and cut grasses for the horse by the makeshift hut A pony hit Lakaa on his shoulder Lakda fell down and died The wicked died The wicked was digging his grave And a cobra was weeping and mourning him Igbin, the snail, is strong Ebiti, the deadfall, is equally strong Any deadfall that is not really strong and heavy cannot crack the shell of a big snail 752it tka Maji The hoof of a buffalo will break the jaw of any dog These were the messages of Ifa for the citizens of Ikamogun Those who consume the head of a fish at one go When after engaging in several businesses They complained that they have no financial buoyancy to show for it They were advised to offer ebo Akiké so'gi sa, the resident Awo of Orunmila He cast Ifa for Ordnmila When going on spiritual mission to the land of Onikamdgun He was advised to offer ebo He complied Orunmila was he who decreed that we be blessed with abundant wealth And we were so blessed All hail AKiké-so'gi-sa It is in the mouth of an Awo that Iba, reference and Ase, authority reside Ordunmila was he who decreed that we be blessed with good Spouses And we were so blessed All hail Akiké-so'gi-sa It is in the mouth of Awo that [ba and Ase reside Ordnmila was he who decreed that we be blessed with children And we were so blessed All hail Akiké-so'gi-sa It is in the mouth of Awo that Iba and Ase reside Ordnmila was he who decreed that we receive the blessing of all ire in life All praise Akiké so‘gi $a It is in the mouth of Awo that Iba and Ase reside I decree for me to be blessed with abundant wealth Ifa, please let it come to pass I give praises to Akiké sq'gi sa It is in the mouth of Awo that Iba and Ase reside I decree for me to be blessed with spouses Ifa, please let it come to pass 753Ha Dida: An invitation to ita Cansuttation I give praise to Akiké-so'gi-sa It is in the mouth of Awo that Iba and Ase reside I decree for me to be blessed with good children Ifa, please Jet it come to pass I give praise to Akiké-so'gi-sa It is in the mouth of Awo that Iba and Ase reside I decree for me to be blessed with ire of good life Ifa, please let it come to pass I give praise to Akiké-so'gi-sa It is in the mouth of Awo that Iba and Ase reside Ifa says that the person for whom this Odd is revealed shall be blessed with all the good things of life. Ail he/she needs do is to do away with evil (in thought, speech and action), do away with awkward names and seek the Ase which only Ifa gives to its devoted disciples. 3. Ifa says that it foresees the ire of a good spouse for whom this Odo is revealed. Ifa says further that their relationship will be blessed with good children. Ifa however warns that once married, the couple must never contemplate separation or divorce. It is not in tune with their destinies. If there had been separation or divorce where this Odu is revealed, Ifa urges those involved to reconcile and settle their differences. If this is not done, series of problems and mishaps will occur which will not be good for either of those involved. Ifa also says that if anyone or group plans to travel to a far distance where this Odd is revealed, the person(s) will go and return safely. He/She/They shall be blessed with journey mercies. Ifa advises those for whom this Odd is revealed to offer ebo with two rats, two fish, two hens, two guineafowls, two roosters and money. On all these, a stanza in this Odd says: Aagba ohun won mii jo 6 se'gbo 754Mh ike Maji Tjokun ohun won ni jo 6 se odan Keekéé nti ba won-on s'Oyo Ajaka Dia fan Oluweri Eyi ti won 6 fi Oko fan ni lénje-lénje Ebo ni won mi ko waa se Translation Aagba stays and manages the forest with other forest members Tjokan, stays and manages the plain with other plain members Keekéé is he who stays and manages Oyo Ajaka with other Oy6 citizens These were Ifa's declarations to Oluweri, the water-body Whom they shall betroth Oko, the Boat, to from her youth He was advised to offer ebo Ever since the conception of Okd, the Boat, Ifa was consulted and Ifa advised the parents to hand Oko over to Oluweri in marriage. Ifa stressed that it was in the water that Oko would strive and nowhere else. Ifa warned that the parents must never give out her hand to anybody else and they must ensure that she never contemplated separation or divorce. As soon as Oko was born, the parents handed her over to Oluweri. When this was done, everything went well. When Okd became ripe for child bearing, it was with ease she gave birth to her children. Her business, together with that of her husband, Oluweri flourished very well. They lived in peace and relative comfort. One day, a little misunderstanding occurred between Oluweri and Oko. The friends of Oluweri told him that Okd was full of herself, she was too arrogant and she felt that without her, Oluweri could not survive. They advised Oluweri to call her bluff and let her go to blazes if she so desired. They concluded that Oké must be put in her proper place before there could be peace in Oluweri’s home. On the other hand, the friends and sympathizers of Oko blamed her for accommodating all the insults which 759if Dida: An invitation to Ha Consultation Oldweri had been giving her for a long time. They said that the whole community was aware that Oldweri was using her star to survive. They said that Oldweri had been using her as his personal property and not as his spouse who must be pampered, honoured and respected. They told Oko that it was evident that Oldweri would never give her due respect; but nonetheless, she needed to take a dramatic step that would force Oluweri to give her full honour. She must claim her rights, they urged Oko. How? She demanded. They concluded that she must leave Oldweri that very day. They assured her that Oluweri could not do without her for three days before coming to beg her. They convinced Oko that it was the best option open to her if she did not want to continue to live in humiliation and suffering. Before Oko had the chance to digest all the information fully, these friends and sympathizers started to pack her things away from the home of Olaweri. The friends of Olaweri told him not to intervene. They urged Oluweri to allow her to go because she was too proud and arrogant. On the other hand, the friends of Oko helped her to pack her things and they even ensured that she was pushed to the shore of Olaweri. As soon as Okd and Oldweri were separated, everything changed for both of them. Trouble started. Their businesses collapsed. Okd became lean and dry. Olaweri felt empty and isolated. Life had no more meaning for both of them. They were both crying. To make matters worse, the friends of Oldweri came to console him. When they discovered that all their counseling did not have any effect on him, they began to blame and abuse him that he lacked maturity and patience to manage his home properly. They queried him that when he knew that his wife was angry, why couldn't he exercise patience and talk things over with her? They advised him to find a means of going to reconcile with her. They all refused bluntly to follow him to go for such reconciliation. On the other hand, the action of Okd was a veritable opportunity for juicy gossip among her friends. They claimed that Oko had no respect for her husband. She was cocky and mean. Some of them said that if their husbands had given them one-quarter of the opportunities that Oko had, 756ii tka Meji | they would be one of the happiest women on earth. With all the opportunities that Okd had, they leered, she was never satisfied. They concluded that it was her burden and she must carry it by herself. Before long, Oko fell terribly sick. When the parents of Oko saw what was happening to their daughter, they knew exactly what went wrong. They knew that all the misfortunes occurred because their daughter failed to abide by the advice of Ifa. They called her and told her that there was the need for them to go and appeal to Oluweri for reconciliation. Okd agreed. The parents of Oko invited the relatives of Oluweri for talks. They set a date and the two parties converged. The two parties agreed that there must be settlement. On that same day, the groups of Awo mentioned above were invited for Ifa consultation. When the Awo arrived, they consulted Ifa and Ika-Méji was revealed. They declared that the pains suffered by the couple were self-inflicted. They had nobody to blame but themselves. They told the couple that they allowed outsiders to put bile and bitter leaf into the honey of their lives. They were assured that it was the 401 Irdnmolé themselves who made them husband and wife from heaven. Oloddmaré Himself endorsed the relationship. Why should they therefore allow outsiders who were never happy that they were doing well to dictate their lives to them? The Awo said that Aagba lived in the forest perpetually not because it did not experience hardship and insults, but simply because that was where it belonged and it was more secured there. Similarly, Ijokun stayed in the plain because that was where it belonged. Of course, there were tribulations and moments of anxiety in the plain, but in the end, Tjokan knew that she would be better off there. The same thing applied to Keekée in Oyo Ajaka. He too had his trying moments there, but he knew he was to lose if he, because of that, leave Oyo town. They urged the couple to embrace each other and move back together as they were meant for each other. That was how the misunderstanding was settled. They invited Aagba and Tjokun to help them pull Oko back into Oldweri's home. This was done. Life returned to normal for the couple. Life 757{fa Dida: An invitation fo Ifa Conauitation regained its meaning for them. Their businesses picked up once more. All their diabolical friends came back to apologise to them. They had all learnt their lessons. Aagba ohun won ni njo 6 se'gbo Tjokan ohun won ni njo 6 se odan Keekée nii ba won-6n s'Oyo Ajaka Did fun Oluweri Eyi ti won ofi Oko fun ni lénje-léenje Ebo ni won niko wad se 6 gb'ébo o ri'bo At'aagba, at'ijokun E waa ba wa w'0ko f'Oluwerio Translation Aagba stays and manages the forest with other forest members Tjokun stays and manages the plain with other plain members Keekéé is he who stays and manages Oyo Ajaka with other Oyo indigenes These were Ifa's declarations to Oluweri Whom they shail betroth Ok to from youth He was advised to offer ebo He later complied Please invite Aagba and Tjokun to help pull Oko back to the domain of Oldweri. Ifa says that it foresees happiness for a couple for whom this Odu is revealed. If there is any misunderstanding, let it be resolved amicably. They need not listen to those who will only complicate their matter for them. Ifa also says that for a traveller, he/she shall go and return safely. There may be delay, but he/she shail surely return safely. 4. Ifa assures the person for whom this Odd is revealed that he/sheI t Ika Maji shall be recognized and honoured. Ifa says that his/her children shall make him/her proud in his/her lifetime and even after he/she had passed on. His/her legacies shall be passed on to his/her children. All what he/she had laboured for shall not go to ruins or be inherited by strangers. His/her own children shall be the ones to inheritthem. Ifa advises this person to give all his/her children proper training so as to be the fit and proper persons to inherit and take over all his/her legacies. Ifa also advises the person for whom this Odu is revealed to offer ebo with four rats, four fish, two hens, two roosters and money. On these, Ifa has this to say. Ari'de wéréwere p'eké, Awo ilé Onikamogun Oni n'ija akan o f'ow6 agada gb’éri Tja tié-tie-tie ni won fi nsé'gun Atioro Dia fun 'Lajifi Tif somo Aro Ebo omo ni won niko waa se Translation He who uses slender brass ornaments as rafters, the residents Awe of Onikamoguin Today, the crab is set for a fight, and it uses its fingers to scratch the soil Feeble fights is what make other birds to defeat Atidro in all encounters These were Ifa's messages to 'Lafifi The child of Aro He was advised to offer ebo for his children Olafiji's father was a very important and highly respected personality in his community. He was considered to be very responsible, responsive and intelligent. He was also known to be level-headed. He used to listen to both sides of any matter before uttering a pronouncement or taking a decision. For these reasons, people loved to ask for his advice or help in any matter. 759fa Dida: An invitation 10 Ifa Gonsuttation One day, the community gathered together and honoured him with the title of Aro of Ikamogun land. This made 'Lafiji's father one of the Iwarefa in Tkamogun land. Iwaréfa are the six highest ranking chiefs and decision makers in the land. 'Lafiji's father gave his child all the necessary training to make him great in future. He listened to his father and followed in all his footsteps. Ata stage, if people wanted any assistance from Aro and found only his son 'Lafiji, they used to assume that he was as good as his father, and they would discuss with him. The people were never disappointed. When Aro was getting older, the general opinion was that 'Lajifi was then even more intelligent than his father. Those who held that opinion were also never disappointed. 'Lajificomported himself very well in the community. One day, 'Lajifi's father died. The whole community gathered together that they could not allow the Aro stool to be vacant for too long. They concluded that 'Lajifi should be installed as the new Aro of Ikamogun land since he had been acting in that capacity when his father was getting older and feeble. 'Lajifi was thus installed the next Aro of Ikamogun land after his father. During 'Lajifi's period as the Aro of Ikamdgdn land, his reputation surpassed that of his father. He became more successful thari his father. At a stage, his home was busier than the palace of Onikamogun. Yet, he did not disappoint anyone. It was all these achievements and reputations that were giving 'Lajifi cause for concern: who will inherit all of them? Will all these go into ruins and oblivion in future? What would become of all his achievements when he died? All these and more were his major concerns which made him to approach the group of Awo mentioned above for Ifa consultation. During consultation, Ikd-Meéji was revealed. The Awo assured him that his assets, both materials and intellectual, would not go into ruins, or be inherited by other people who did not know how he took the pains to accumulate them. He was told that his children would be the ones to inherit them. He was however told to give all his children the 760Hl tke Maji- type of rigorous training which his father gave him in order to guarantee that his children would have both the intellectual and administrative capabilities to continue wherever he had stopped. He was also advised to offer ebo as prescribed above. He complied. ‘Lajifi gave his children the best training ever. During his lifetime, all his children made him proud. They were the subject of envy everywhere. ‘Lajifi was very happy and was proud of these children. When he died, he died a happy, contented and accomplished man. When the community gathered to choose the next Aro however, some other people showed up to contest the position with 'Lajifi's children. Those who came out were the people who were traditionally holders of Ejemu title. Ejemu was lower than Aro in order of seniority. The community however instructed the children of ‘Lajifi to present a candidate among themselves for installation as the next Aro of Ikamdogun land. They told those contesting the title to wait for the time that the stool of Ejemu would be vacant. Ari‘de wéeréwere p'eké, Awo ilé Onikamogun Oni n'ija akan 6 fow6 agada gb'éri ja tié-tie-tié ni won fi nsé’gun Atioro Dia fun 'Lajifi Tii somo Aro Ebo omo ni won ni ké waa se O gb'ébo, 6 ru'bo Omo Aro lao mu j'Aro Omo Ejemu ni won ni mu j'Ejemu Omo eni!'Orisa fi np'odiwon eni Translation He who uses slender brass ornaments as rafters, the resident Awo of Onikamdgun Today, the crab is set for a fight, and it uses its fingers to scratch the soil Feeble fight is what make other birds to defeat Atioro in all encounters 761fa Dida: An invitation to fa Consultation These were Ifa's messages to 'Lafiji The child of Aro He was advised to offer ebo for his children He complied The child of Aré shall be installed as the next Aro And the child of Ejemu shall be installed as the next Ejemu It is the comportment and achievement of one's children that the Orisa measure to judge one's level of success in fife. Ifa says that the children of the person for whom this Odu is revealed shall make him/her proud in life. He/she however needs to strive to give the children the very best training possible. 5. Ifa says that the person for whom this Odu is revealed shall be recognized. Ifa says that he/she shall move from the position of obscurity to that of prominence. Ifa says that he/she had been having difficulty in holding any achievement for long. Ifa says that this will change and he/she shall be able to achieve a lot of his/her hearts desires. Ifa also foresees the Ire of childbearing for a pregnant woman where this Oda is revealed. She will be blessed with two bouncing babies, a set of twins, very soon. The babies, when born, shall be one male and one female. A barren woman shall also be blessed with the fruit of the womb. Ifa says that the person for whom this Odu is revealed shall be promoted in life. He/she shall move up in all his/her undertakings in life. Ifa also says that this person is surrounded by a lot of enemies who are envious of his/her achievements and who, for that reason, hate his/her guts. Ifa however assures this person that these enemies shall not be able to do him/her harm. On these, Ifa says Eba rérée, Awo Ina Dia fun Ina Ina nsunkun iwa ohun 0 yo'ri Ebo ni won nf ko wad se 762tka Meji Translation Eba réré, to be recognized from afar, the Awo of Ind, fire He was the Awo who cast [fa for Ina When weeping and jamenting that he had no recognition He was advised to offer ebo Ina, fire, was full of sorrow. Nobody recognized him. Even if he burnt down a whole town, nobody seemed to notice. This did not make Ina happy at all. He lamented this misfortune on a daily basis. Tired of lamentation, he summoned courage to approach the Awo mentioned above, Eba réré, for Ifa consultation: would he be recognized in life? Would he be feared and respected? The Awo assured Ina that he would be recognized, feared and respected. He was assured that he would also be useful to others in his life. The Awo advised Ina to offer ebo with plenty of palm-oil, two roosters and money. Ind complied. Ever since that time, whenever there was fire, as soon as a little palm-oil or any other fuel was added, the flame would go up and Ina would be recognized. Ind was also used to cook food, and to clear the bush in readiness for annual farm plantation. Eventhough Ina is used for all these, it was with caution and extreme care. Those in contact with fire did so with fear and respect. That was how Ind got his recognition. He was full of joy that he was able to achieve his heart's desires in his life. Eba silosilo Awo Ologbojigolo Dia fun Olagbojigolo Ti nmu're gbogbo lamuubo lamuubo Ebo ni won ni ko waa se Translation Eba sildsild, to act stilthily, the Awo of Ologbojigdld, the Cat He cast Ifa for Olagbojigalo When all his achievements were dropping from his hands He was advised to offer ebo 763{fa Dida: An invitation to fa Consultation Olagbdjigold, the cat had completely lost his respect among the rats. Any rat captured by Oldgbdjigdld would eventually escape from his grasp. He amounted to nothing in the estimation of the rats. Instead of the rats” running away from Olagbdjigdlo, he was the one avoiding them. To make matters worse, the rats began to bite Ologbdjigdld's tail for consumption! Ologbdjigdld considered this the peak of all insults to his person. He therefore went for Ifa consultation in the home of Eba sildsilo his Babalawo; would he be able to regain his respect? Would he be able to regain his respect? Would he be able to keep for himself ail the rats that he captured? Would he be feared by these rats who were getting bolder and more daring every passing day? The Awo assured Oldégbdjigalo that he would be able to hold onto whatever he had achieved. He was also told that he would be feared and respected. All what he needed to do, he was advised, was to offer ebo with two pigeons, two roosters and 20 blades. He complied. As soon as he offered the ebo, Esu stuck one blade in each of Ologbojigolo's fingers and toes. Unknown to the rats, they came in group to pester Oldgbdjigold as they used to do. The leader among them was grabbed and simplified into two by Oldgbojigolo. The rest of them could not believe their eyes. In their confusion, Ologbdjigold was able to grab two more. He tore them to pieces with the help of the blades which he had stuck to his fingers and toes. The remaining rats ran helter-skelter. Ever since that time, the rats knew Oldgbdjigolé as their master, and any rat who was unfortunate enough to be grabbed by Ologbodjigdld had no way to escape. Such unfortunate rat would be part of Ologbdjigdld's meal for that day. Eba rere, Awo Adan Dia fun Adan, onifila etu Ekun omo lof sun Ebo ni won ni k6o waa se Translation Eba rere, to have them in abundance, the Awo of Adan, the Bat He cast Ifa for Adan, the owner of the cap made with Eto, 764i Ika Maji brown, clothing material When weeping in lamentation of her inability to beget her own children She was advised to offer ebo. Adan, the Bat, loved children a lot. She dreamt of having several children in her life. Unfortunately however, she was not able to have even only one. She cried everyday because of this. How could she come into this world without begetting her own children? Somebody gave birth to her; why should she find it impossible to give birth to her own children? As much as she loved children would she continue to shower her love and affection on the children of others without begetting her own child to love, pamper and take care of? Anytime she pondered on these points, she was always sad and dejected. She used to dream that she was in the midst of her children playing and joking with them. She made up her mind to do something about it. One day, she went to Eba Rere her Babalawo for Ifa consultation. During consultation, Ika-Méji was revealed, The Awo assured her that she would be blessed with the fruit of the womb. She was also assured that she would give birth to several children in her life. She was advised to offer ebo with 20 rats, 20 fish and two roosters for good children and sound health. When she went to the market, she bought all the rats and fish in the market and she bought the two roosters as well. After the ebo, she began to give birth to children. She was blessed with several children and she had sound health to continue to give birth to the children. If anyone tried to persuade her to stop giving birth to children, she would respond that she loved children and she suffered before her womb opened for child-bearing. That was how Adan, the Bat became a proud mother of several children in her life. Eba gbongbo Awo oke Dia fun Oke Oke I'ohun fé yo'ri ju egbé ohun yooku lo 765fa Dida: An invitation to Ha Consultation Ebo ni won niko waa se Translation Eba gbongbo, Big and Mighty, the Awo of Oké, the Hill He cast Ifa for Oké, the Hill Oké wanted to be higher than all her colleagues He was advised to offer ebo Oke, the Hill, was very ambitions. She wanted to be higher than all her contemporaries. She planned all the things he needed to do to ensure that she was higher than every one of them - lake, sea, lagoon, and so on. She then went to Eba gbongbo for Ifa consultation. Again, during consultation, ‘Tka-Méji was revealed. The Awo assured her that she would be higher than all her contemporaries. She was advised to offer ebo with one matured he-goat, two pigeons and money. She complied, Before long, she grew higher than all her colleagues. She was full of joy that she was able to achieve her heart's desires Mdasi-mdasi, Awo Apasa Dia fun Apasa TH $'9kq Aso Ebo ni won niko waa se Translation Maasi-maasi, the Awo of Apasa, the clothe-weaving instrument He cast Ifa for Apasa The husband of Aso, the cloth He was advised to offer ebo. Apasa, the cloth-weaving instrument, was the husband of Aso, the cloth. Apdsa was in love with his wife. He wanted to know if he would continue to be Aso’s husband for the rest of his life. For this reason, he went to Maasi- Maasi, his Awo for Ifa consultation. The Awo assures Apasa that he would be the husband of A$o for the rest of 766HI lke Meji his life. He however told Apasa that he needed to offer ebo because at a stage, Aso would be taken away from him to dress other people. Apdsa was advised to offer ebo with two hens for him to be the husband of Aso for life, and to offer ebo with two roosters for people not to snatch Aso away from him for their own selfish usage in future. Apasd offered ebo with two hens and refused to offer ebo for people not to snatch Aso away from him. He believed that nobody could do that since he would remain the husband of Aso for life. As soon as Apdsa completed his work on Aso, Apasa was cleaned and kept in a box while Aso was sewn and given to others to wear for their outings. Apasa was full of regrets for the rest of his life. His only consolation was that those who took Aso away did not consider her their wife. They all knew that she was initially the wife of Apasa. Maasi-mdaasi Dia fun Elémoso Omo a-bu-raka-ruku Eyi omo eye kan éyeé kan ti rig’ori osé Ti nsure ogun tantantan Ebo iségun ni won niko waa se Translation Maasi-mdasi, the Awo of Elémdso He was the Awo who cast Ifa for Elamdso He who shouts at the top of his voice Offspring of that bird which perched on Osé baobab tree And pray incessantly for war He was advised to offer the ebo of victory Elémdso was a great warrior. His happiest periods were during contentions, confrontations and wars. He was always praying for them. For this reason, he went to Maasi-Maasi, his Babalawo, for Ifa consultation: would he be able to see wars and uprisings to confront? Would he be victorious during these confrontations? During consultation, Ika-Méji was revealed. 767Ha Dide: An invitation to fa Consuttation The Awo told Elémdso that the people of the world were too restless for there not to be wars and contentions. Nothing satisfied the world, the Awo told Elémés6. Nothing was enough for them except suffering. The Awo assured Elémdso6 that there would always be contentions, confrontations and wars for him to engage in. What he needed to do was to offer ebo for him to be victorious in all his campaigns. The Awo advised him to offer ebo with three matured he-goats and money. He complied. Elémds6 fought several battles after; and he was victorious in all. He had several spoils of war which made him successful beyond his wildest imagination. Elémdso's reputation as a warlord travelled far and wide. When he died, the whole world paid tributes to him. - Kokogun ab'oju Legan-Legan Dia fun won l'agbaa igbo Ife Kiribiti Awon le gb'aaye ni won nda'faa si Ebo ni won ni ki won waa se Translation Kokogun, the slender iron rod, with its pointed tip This was the Ifa cast for them at Ifé land When planning to take full control of their environment They were advised to offer ebo Iié-Ifé was where human life began. The indigenes of this town were aware of this. Consequent upon this, they saw no reason why they should not be the ones to control every part of their environment. That was what they had in mind when they approached Kokogun- ab'oju-legan-legan for Ifa consultation. During consultation, Ika Méji was revealed. The Awo told them that they would be able to exercise full control on their environment. They were advised to offer ebo with 16 pigeons, two he- goats and money. They were to add the sand from a well-trekked footpath to the ebo. They were assured that the feet normally took full control of the footpath while the rope of the palmwine tapper took full control of the palm-tree. They were also advised to feed Ifa with one matured she-goat. All these they did without delay. 768" Th tka Maji Soon afterwards, all the towns and villages around Ilé-Ifé came to pay homage and pledge their allegiance to the leaders of Ilé-Ife. They participated in the development and defence of Ilée-Ife. Opéereé abosa lonio Dia fun Erdwa suusu Ti nbe l’darinigbe Ebo aiku ni won niko waa se Translation Opéeré, bird with thick tuft of plumes on its head The Awo who cast Ifa for Erawa, the fresh grass Who was living in the forest Eruwa was advised to offer ebo to live long Erowa was in constant fear of her life. She lived in the forest. Every now and then, the bush was burnt by game hunters, farmers or thunder-strike. Will these activities not shorten her life? Would she be able to survive this assault? When there was no fire outbreak, deers, antelopes, rodents, grasscutters, locusts and so on, fed on her. Would they not finish her completely? The fear of sudden death had caused her sleeplessness. There was no peace of mind for Erawa suusu. This was what made her to approach Qpééré-abdésu-lonio for Ifa consultation. When Ifa was consulted, Ika-Méji was revealed. The Awo assured Erdwa siusbd that even though this threat existed, she would never die young. Several attempts would be made on her life but she would survive them all. She was advised to offer ebo with two roosters. She complied. Every time, the farmers burnt the farm in preparation for new plantation; the game hunters put fire on the forest in order to kill animals; thunder strike set the bush on fire; and herbivorous animals consumed Eruwa suusd with reckless abandon. Yet, Erdwa sodusd survived all the attempts to kill her. She was full of thanks and praises for her Awo, Opééré-abdsv-lonio. When asked how she survived, she responded that she used to sleep 769Ha Dida: An invitation to ifa Consultation quietly and she used to find herself waking up quietly too! Allin the power of Olodumareé and Ifa, she would add. Ofé oj'eree Artil'épo Oidja kti j'ikasi Ariin'iyo Ténlé-olu ni won se'fa fun Omo asa Eyi tin ba won gbeé'lé Owerenjeje Eyi to tin rin nilkooke Eyi to ti n rin niibaaba Won ni I'6dun nil ni yoo d'eni atelede gbangba Ebo ni won niko waa se Translation Ofé, bird does not consume beans But it mixes it with palm-oil A successful merchant does not eat meals prepared the previous day The food will be preserved with salt These were Ifa's declarations to Ténlé-olu Offspring of thatcanon edge Which lives where Owerenjéje, is planted He who had been going about in total obscurity He who had been living a life of a non-entitiy He was told that that year was his year of prominence He was advised to offer ebo Téélé-old was a very unsuccessful man. He had no money, no spouse, no child, no sound health, no house of his own, not to mention a means of transportation of his own. Except for members of his family, nobody knew him. Nobody cared to know him either. As far as many people in his community were concerned, he never existed physically or in their minds. For how long would he continue to live the life of a Nobody in his community, he asked himself? That was what prompted Téélé-olt to approach the group of Awo mentioned above for Ifa consultation: would he 770ti tka Mejl succeed in life, he asked Ifa? During Ifa consultation, Ika-Méji was revealed. The Awo told Téélé-Olu that he was living a life of obscurity. He however assured him that that very year, something would happen to his life that would bring him into the limelight and prominence. He was advised to offer ebo with two pigeons and money. Térlé-Olu had no money. He had only two dresses. He sold one and bought the two pigeons with the money he realized from the sale. The Awo performed ebo for him and blessed him. Ténlé-Olu waited for three months and no change occurred in his life. In the fourth month, he made up his mind to go into the forest to hang himself. Esu continued to encourage him to do so. When in the forest, Esa gave him the direction of where to go. If he stopped somewhere, Esu would urge him to move further into the forest. When he reached a point, the odour of dead animals was too offensive for him to bear. Esu urged him to continue going. When he reached the spot where the odour was coming from, he realized that the odour was that of two elephants. They had earlier battled each other to death. Esu told him not to waste time by removing the ivories of the dead elephants. When he removed them, Eso told him that all he needed to do were to forget about his suicide attempt and look for buyers for his newly-found treasure. When he returned home, he sold the ivories at exhorbitant prices. He became very rich. People began to take notice of him. The attitude of all his family members toward him changed completely. They were always at his beck and call. They were ready to cooperate with him in all things. That was the time his family members realized that it was not proper for him not to have a spouse of his own. They arranged one for him. People noticed him even more. Soon after this, the wife became pregnant. The whole community knew that the pregnant woman was Ténlé-Olu's wife. He arranged with his peer group and a befitting house was erected for him. His business flourished and he bought a fine horse as a means of transportation. All these took place in just one year! Téélé-Olu became the talk of the town. O wa kan awon sukusuku nilaa lo'kuru 771Wonyin-wonyin [aa Io'gi Ogi ti ko kunnal'elédeé n bu'san Gunnugun w'omi agbada tien-rére Omi ni'fa obinrin Onaofun ni'fa akanyungba Dia fun Elebuute Ti nre'lé Olofin lo6 gb’'awo Ebo ni won ni ko waa $e Abu fun Odu-Keke Onre'lé Olofin log gb'awo Ebo ni won niko waa se Translation Finely do one grind the beans for making ékuru, the bean fritter And into fine paste do one grind the corn for making Ogi, the corn meal The poorly grinded corn paste is normally given to pigs for consumption Gunnugun, the Vulture glanced at the water in the water-basin unendingly without drinking Qmu, the Breast is an invaluable asset of a woman And a melodious voice is an invaluable asset of an lyéré chanter/musician These were Ifa's declarations to Eléboute When going on Ifa's mission to the home of Olofin He was also advised to offer ebo The same was declared to Odv-Keké When going on Ifa's mission to the home of Olofin He was also advised to offer ebo Ana-Qsin, the wife of Olofin was pregnant. This brought anxiety to the mind of Olofin: what would he do for his favourite wife to deliver safely? He was also curious about the sex of the baby so that he could know what preparation he needed to make for its eventual arrival: what types of dresses he should procure for the baby's usage, its circumcision, and so 772, I tka Maji on. With all these on Olofin's mind, he summoned Elébuuté to come and consult Ifa for him in his palace. As soon as Elébuwteé received the call of Olofin, he went to the home of the Awo mentioned above for Ifa consultation? What exactly did Olofin want from him? Would he succeed where he was going? Would he be able to satisfy Olofin when he got there? During Ifa consultation, Ika-Meéji was revealed. The Awo told Elébuté that the wife of Olofin was pregnant and that Olofin was preoccupied with the safe delivery of his wife. They also told him that Oldfin wished to know the sex of the baby ahead of the delivery time. The Awo assured Elébouté that Olofin's wife will have a safe delivery and that she was going to give birth to a male baby. They also told Elébouté that there was the need for Olofin to offer ebo with two rats, two fish, two roosters and money because the wife was going to give birth to a male baby. When Elébuuté got to Oldfin's palace, he was asked to consult Ifa. He did. Again, Ika-Meéji was revealed. He assured Olafin that his wife would have a Safe delivery and that she would give birth to a male baby. He advised Olofin to offer ebo as prescribed above. Oldfin complied. Three days after, Oldfin summoned Odu Kéké to his palace for Ifa consultation on the same issue. Odu-kékeé also went to his group of Awo for his own Ifa consultation in order for him to determine exactly what Olofin wanted from him. When his Awo consulted Ifa for him, Ika-Méji was equally revealed. Odv- kéké was informed that Olofin summoned him because of his pregnant wife. Odu-keke was told that Olofin's wife would have a safe delivery. He was told to advise Oldfin to offer ebo with two rats, two fish, two hens and money because Qlofin's wife would deliver a female baby. In Olofin's palace, Odu-keké consulted Ifa and again, Ika-Méji was revealed. He assured Olofin that his wife would have a safe delivery and that she was going to have a female baby. Female? Odu-keké assured 773ifa Dida: An Invitation to Ifa Consultation Olofin that he had given him the exact message of Ifa. He advised Olofin to offer ebo as prescribed by his Awo. Olofin complied. Elébuuté and Oda-kéké were the very best Awo during their time. Anything they said was taken seriously because it usually came to pass. Now that the two of them were giving conflicting messages, what could one make of it? Elebuuté said that Ifa foresaw a male baby for Olofin while Odu-keké assured Olofin that what Ifa foresaw for him, Olofin, was a female baby. With these conflicting messages, Olofin's curiosity and anxiety mounted by the day. He could not wait for the day of his wife's delivery in order to Know who was correct among these great Babalawo. One day, Oldfin's wife went into labour. As expected, Olofin quickly summoned Elébuutée and Odd-Kekeé to his palace so that they could see to her safe delivery as they had predicted. Elébuuteé arrived first. He assured Olofin that his wife had no problem and that she would deliver a male baby. Oda-Keké came a few moments after and told Olofin that his wife would have a safe delivery and the baby would be female. When Olofin’s wife was to deliver, it was a male child. Eléboutée was full of jubilation. He told Olofin that Ifa had never failed him. Odu-keké could not believe what he had seen. He excused himself and told Olofin that he was going home in order to go and ask Ifa what he had done wrong in his service to Ifa which brought this disgrace and humiliation to him. Olofin excused him. As soon as he left, Olofin's wife gave birth to another baby; this time, a female. QOlofin quickly asked one of the palace members to go and call Odu-keké back, that his prediction had also come to pass. When the messenger got to Odd-keke's home, he began to sing thus: Ifa Elébuuteé se nd o T'Odu-kéeke si seo Awo rere I'Odu-kéeke Ifa Elébuute se nao T'Odu-kéke si se 0 774' li tka Meji Awo rere l'Odu-keké o Translation The prediction of Elébuute had come to pass And that of Odu-keéke had also manifested Odu-keké is a great Awo The prediction of Elébauté had come to pass And that of Oda-keké had also manifested Odu-keke is truly a great Awo That was the song the palace messenger, Odu-keké and all the members of his household sang to the palace in jubiliation with Odu-keke and Olofin, who became the proud father of a set of twins. Eba réré, Awo Ina Dia fun Ina Ina nsunkun iwa ohun 6 yo'ri Ebo ni won ni ko waa se O gbe'bo, oru'bo Eba sildsiilo Awo Ologbojigdlo Dia fun Ologbojigolo Ti nmu're gbogbo lamuubo lamuubo Ebo ni won niko waa se O gbé'bo 6ru'bo Eba rere, Awo Adan Dia fun Adan, onifila etu Ekun omo lon sun Ebo ni won ni ko waa se O gbe'bo, 6 ru'bo Eba gbongbo Awo okée Dia fun Oke Oke I'ohun fé yo'r ju egbé ohun yooku lo Ebo ni won niko waa se O gbé'bo, 6 ru'bo Maasi-mdaasi, Awo Apasa Did fun Apasa 775tfa Dida: An invitation to ffa Consultation Tii $'9kq Asq Ebo ki won ma gba obinrin ré I'ow6 re ni won ni ko waa se Ebo ki ohun lé $'okoq aso d'alé nikan lon se Maasi-maasi Did fun Elémoso Omo a-bu-raka-ruku Eyi omo eye kan éye kan ti ng'orl ose Ti nsure ogun tantantan Ebo iségun ni won ni ko waa se Ogb'ébo, oru'bo Kokogun ab'oju Legan-Legan Dia fun won |'agbaa igbo Ife Kiribiti Awon le gb'aaye ni won nda'faa si Ebo ni won ni ki won waa se Won gb'ébo, won ru'bo Njé agbaka l'esé nigb'ona Agbaka n'igba nigb'ope Opéeéré abodso loniq Dia fun Eruwa suuso Tinbel'darinigbe Ebo aiku ni won niko waa se O gb'ébo, oru'bo Onibiepami Emi 0 nti ku Iherepe nimo sun Therepe ni mo dide o Kooko ajuba kasai parada Ofeé o j'eree Artil'épo Oloja kit j'tkasi Arti n'iyo Ténlé-old ni won se'fa fun Omg asa Eyl tin ba won gbeé'le Owerenjéje Eyi to tin rin nitkeoko 776Ha Dide: An invitation to Ifa Consultation Translation Eba réré, the Awo of Ind, Fire He cast Ifa for Ina When weeping and lamenting that he had no recognition He was advised to offer ebo He complied Eba silosilo, the Awo of Ologbojigolo, the Cat He cast Ifa for Ologbdjigolo When all his achievements were dropping from his hands He was advised to offer ebo He complied Eba rere, the Awo of Adan, the Bat He cast Ifa for Adan, the owner of the cap made with Eto clothing material When weeping in lamentation of her inability to beget her own children She was advised to offer ebo She complied Eba gbongbo, the Awo of Oke, the Hill He cast Ifa for Oke Oke wanted to be higher than all her colleagues She was advised to offer ebo She complied Maasi-maasi, the Awo of Apasa, the cloth weaving instrument He cast Ifa for Apasa The husband of Asq, the cloth He was advised to offer ebo so that Aso would not be taken away from him He offer only the ebo for him to continue to be the husband of Aso Maasi-mdasi the Awo of Eléméso He cast Ifé for Elémdso He who shouts at the top of his voice Offspring of that bird which perched on Osé tree And pray incessantly for war He was advised to offer ebo He complied 778ifa Olda: An Invitation to Ifa Consultation without drinking Omu is an invaluable asset of a woman And a melodious voice is an invaluable asset of an lyere | chanter/musician These were Ifa's declarations to Elebudite When going to the palace of Oldfin on Ifa mission And also to Odu-Keké When going to the palace of Qlofin on Ifa mission They were advised to offer ebo They complied The prediction of Elébuute had come to pass And that of Odu-Keke had also manifested Odi-Keke is a great Awo Behold, the prediction of Elébuute had come to pass And that of Odu-keke had equally manifested Oduv-keke is truly a great Awo Ifa says that the person for whom this Odtfis revealed shall be blessed with all his/her heart's desires in life. Ifa says that the reason for consulting Ifa shall come out in favour of the person for whom this Odv is revealed. 6. Ifa says that it foresses success and great accomplishment for the person for whom this Odu is revealed, where he/she is going to, in order to stay and establish himself/herself. Ifa says that his/her luck will shine where he/she is going. He/she will be able to establish himself/herself there. Ifa says that he/she shall be blessed with boundless opportunities. Ifa advises this person to offer ebo with three pigeons, three guineafowls, three cocks and money. On this, Ifa says: Jéenfidihe Dia fun Aagba Tinlo ree gba igba I'gwo on'igba Ebo ni won ni ko waa se 780