Chapter 8 OKANRAN MEJIChapter 8 OKANRAN MEJI Ifa says that it foresees the Ire of comfort and acceptability for the person for whom Okanran Méji is revealed. Ifa says that the person for whom this Odo is revealed shall be loved and adored and sought after by all and sundry. Ifa says also that this person shall be given the chance to exert his/her potentials to the maximum in life. The person for whom this Odu is revealed shall have honour and respect and shall be held in a high exteem in the society. He/she cannot be ignored or resisted in the community. This is very sure. Ifé advises the person for whom this Odu is revealed to offer ebo with three white pigeons, three ducks and money. On this aspect, Okanran-Meji says: Okan balabala Awo Qmu ld dia fOmu Omi n'torun be wale Aye Onrayé agbejo Ebo ni wonniko waa se Translation That which swings and is adored ‘That was the Ifa cast for Oma, the Breast When coming for Orun, Heaven to Ayé, Earth And was coming to enjoy the life of being caressed She was advised to offer ebo When a new-born baby was coming into the world, she was accompanied by Blood and Weeping. About forty days later, Laughter came into the world to meet the new-born baby. The baby thus knew how to laugh, smile and giggle. About five months after the birth of the baby, Patience came to join her, She was thus being taught the virtues of being patient at all times. 508Wosanran sa When the child grew up and was around 11 years old, Omu the Breast, decided to go and live with the child on earth. She therefore went to the Awo mentioned above for Ifa consultation: Would her stay on earth be fruitful? Would she be given honour and respect? Would she be adored by all while on earth? Would she be placed in a conspicuous place in the body? Would it be better for her to stay with a male or a female? All these questions and more were the things which pre-occupied the mind of md before she went for Ifa consultation. The Awo assured Omi that her stay on earth would not only be fruitful, but would equally be exciting and challenging. She was assured that she would be accorded her due honour and respect. She was also told that her significance would be elevated over and above other parts of the body and she would occupy a most conspicuous place in the human body. She was advised to stay with a female gender. By so doing, she was assured that she would be the easiest part of the female's body which would be used to identify a woman. Omd was told that she would be able to enhance the feminity, attractiveness and desirability of a woman. Without her, she was assured, a woman would be incomplete. In addition to these, Qmu was told that she would be the one who would be relied upon to nurse human babies exclusively in the first few months in life. She was also told that even when she grew old and feeble she would always be given honourable roles to play. Omd was however advised to offer ebo with three white pigeon three ducks and money. She complied. Shortly after this, Qmu set out on her journey into the world. When she came into the world, Qmd settled on the chest of a young girl of between 11 and 12 years. At first, she came asa small dot. She later began to develop little by little. By the time the young girl attained 16 years of age, Om the Breast, had been given a conspicuous place on the chest. Those who saw the breast concluded that the young girl was getting physically matured and ready for the marriage market. Members of the opposite sex also saw Qmu as something to hold, caress and fondle. They alf began to look at the young girl invitingly as a result of her breast. Several ideas on how to cajole the young girl closer to them 509Ya Dida: An nvtation to fe Consustation were developed. Omu arouses the lasciviousness in all males. She also enhances the sexuality of the female with whom she was residing. Even though Omi, like Oju (Eyes), Eti (Nose), Imu (Nostrils), Apa (Arms) and Ese (Legs) came in pairs, each half comptemented the other and one was not more important than the other. By the time the owner of the Qmu was being considered ready for the marriage market, the major yardstick used for the consideration, apart from other social factors like education, character, moral and so on, was that when she became pregnant and was delivered of her own baby, she would be able to feed the new baby with her breast. And truly, Omd was used to feed the new baby exclusively in the first few months of the baby on earth. Everything the new baby needed te survive on earth and to continue living a healthy life afterwards had been supplied by Ol6dumare and stored in the milk which Omd produces. No other part of the body could be used to substitute Omu in this noble role, Ifa says also that like Ifa, as the fount of knowledge and origin of all things, living, non-living, visible, non-visible, those which has essence and those which has not, perceivable and non-perceivable, contains a pair of sixteen Odd each which could be combined according to the will of Olodamare on any subject concerned; so also did Omu has a pair of sixteen holes in her nipple which served as the “founts' from where all the essential ingredients for the existence of a new baby were supplied. The “founts” in each breast were opened and closed for use according to the need, destiny, character and their desirability. Essentially, anyone who could study which part of the sixteen holes in each Omo of any woman which supplied the milk for feeding a new baby while on earth, such a person could easily chart the distinguishing characteristics of such baby and by extension predict what roles the baby had come into the world to play. Thus, only Ifa and Oma could play these roles successfully - to nurture and sustain at the same time. When Qmu had performed these roles and had grown old and feeble, she was highly respected as that part of the body which had brought up all members of the human race-kings and slaves, noblemen and commoners, high and low, highly sought after and the ignored. 510Heenan st This was how Omdt lived a fulfilled life on earth. She was adored, caressed, fondled, sought-after, respected and given her due honour and recognition. She was thus singing and dancing and giving praises to Olodumaré for giving her such a noble role to play in the lives of all the members of the human race. Okan balabala Awo Qmu lo dia fQmu Oma n'torun bo wale Ayé Onrayé agbejo Ebo niwonni ko waase Ogb'ébo, ru'bo Kopé, kojinna Ewa ba'nib'ewa Ewawo'reo Translation That which swings and is adored ‘That was the Ifa cast for Qmu, the Breast When coming for Orun to Ayé And was coming to enjoy the life of being caressed She was advised to offer ebo She complied Before long, not too far Join us in the midst of beauty Come and behold all the Ire in life Ifa says that the person for whom this Odu is revealed shall be respected, honoured and sought after by all. This person shall live a very conspicuous and fulfilled life on earth. Ifa says that the person for whom this Odd is revealed should however not flaunt his/her prominence too much lest he/she is accused of being too flirtatious and solicitous in his/her activities. 2. Ifa says that the person for whom this Odd is revealed shall be so successful on earth that his/her success shall vibrate to high heavens. Ifa says that this person is closely related to Sango. He/she shall be made a leader. He shall be held in high exteem and people shall fear and respect him/her. This person is advised to offer ebo with three 511ta Dia: An sitation to ta Consuitation cocks and three white pigeons. He/she is also advised to feed Sango with one cock. On this aspect, Ifa says: Aayan nii ro's9 penpée Alantakun nil gba'ja odoodo Dia fan Sango Tiyodj‘obal'aye Tiyoo d'Orisa I'aladeOrun Ebo niwon ni kose Translation Aayan, the cockroach, is it that wraps itself in a miniature dress And Alantakon, the Spider, is it that suspends itself with its sash This was the Ifa cast for Sango. Who shall become a king on Earth And an Orisa in Heaven He was advised to offer ebo When Abiafin was coming from Heaven into the world, he chose, as part of his destiny, to become a very powerful and influential person on earth. He also prayed to have a very strong personality. And when he was about to move into the world, he went for Ifa consultation; would he be able to achieve his destiny without hinderance? Would he be respected and feared by all-both friends and foes? Would he live a fulfilled life while on earth? The two Awo he approached assured him that he would surely achieve his destiny. He would be feared and respected by his subjects. He would also live a fulfilled life. He was told that to achieve all these, he would be born into a royal home and he would become a king while on earth. Abiafin was also assured that his personality would be so strong while on earth that even after his death, his spirit would be turned into an Orisa and would be worshipped by all. Abiafin was advised to offer ebg with three white pigeons and a lot of money. He was also informed that his destiny was closely associated to Sango. He was therefore advised to feed Sango with one cock and all other accompanying ritual materials. He complied and left for the world, Abiafin was born on Jakuta day and into the family of the reigning Alaafin Aganja in Oy. During his Ikosédayé, his parents were informed that he 512Was CIOSEly dSSCCidted We Sali@ alt Uldl Was Pally IeSpUlsibie 1UF tie reason why he was born on Jakuta day - the day when Sango was being worshipped. Ever since he grew up to his adolescent ages, he would never initiate anything unless it was during Jakuta day. His personality was so strong, he was so stubborn and rascally that everybody who knew him and his ways of life concluded that he must be a Sang6 reincarnate. He was soon nicknamed Sangéd. When Alaafin Aganjd, his father died, he was chosen as the next Aldafin of Oyo. During his reign as the Aldafin, nobody remembered his name anymore. Everyone chose to address him as Alaafin Sango. He was held ina very high esteem partly due to fear and partly due to respect. He was regarded as both a temporal and spiritual leader. He had several followers during his reign. When he died, he was deified. It reached a stage that several people could not differentiate between Abiafin who was nicknamed Sange and the original Sango who was an Irdnmgie. That was how Abiafin, otherwise known as Sango was able to achieve his destiny of becoming a king on earth and an Orisa in heaven. Ifa says that the person for whom this Odd is revealed is a born leader. He/she shall achieve his/her ambition in life. He/she needs to serve Sango atalltimes. There lies his/her success, progress and accomplishment. Adydn nii ro'so péenpe Alantakan nil gba’ja ododdo Dia fun Sango Tiyooj'obal'aye Tiyood'Orisa I'alade Orun Ebo niwon niko se Ogb'eho, Oru'bo Sango wa j'obal'aye Osid'Origal'grun Gbogbo isowe Ope Ewa baniba'yo Ewaa wo'reo 513{fa Dida: An invitation to fa Consuitaiion Translation Aayan, the cockroach, is it that wraps itself in a miniature dress And Alantakan, the Spider, is it that suspends itself with its sash This was the Ifa cast for Sango ‘Who shall become a king on Earth And an Orisa in Heaven He was advised to offer ebo He complied Sango became a king on Earth And an Orisa in Heaven Ail followers of the Holy Palm-tree Come and meet us in the midst of happiness Come and behold Ire Ifa says Ire shalt follow the person for whom this Odd is revealed for the rest of his/her life. He/she shall surely live a fulfilled life. 3. Ifa says that it foresees the Ire of prosperity for the person for whom Okanran-Meéji is revealed during consultation. Ifa says that this person shall succeed in trading or any other related business. Ifa says that his/her chances are brighter at that particular point in time than at any other moment. Ifa says that the door of financial success shall be opened for him/her if he/she endeavours to offer the appropriate ebg in this Odo. Ifa advises this person to offer ebo with three white pigeons and money as prescribed by the Awo. On this aspect; Ifa says: Enito rannini'sé Niadf'aboo fun Dia fun Eji-Okanran Ti yoo fi Irinwo s'owo Ti yds j'eeré egberin oke Eboniwonnikdse Translation Whoever sends one onan errand Is the person one reports back to This was Ifa's declaration to Eji-Okanran 514Hosea nei Who shall trade with 400 cowries And make a profit of 800 bags of cowries He was advised to offer ebo Eji-Okanran (otherwise known as Okanran-Meji) was planning to start off in life. He deliberated on what to do for a living for a long time, sought the advice of others and consulted Ifa before settling for trading as his means of livelihood. Having decided thus, he began to gather money that would be enough for him to start the business. Much as he tried he was only able to gather 400 pieces of cowries. He knew that such an amount was too meagre to carry him far, but nonetheless he was determined to face the odds head-on. Consequent upon this, he went to the Awo mentioned above for Ifa consultation: would he be able to attain the zenith of his chosen career with the little amount he was starting with? Would he be ina position to attain his full potentials in life? Would luck smile on him in his chosen business? Would he be able to overcome his initial setback and forge ahead to become a great trader in future? Would he not become the laughing stock of others? Would his business succeed where those of others failed? These and many more questions especially those arising as a result of the fear of uncertainties of life were at the back of Eji-Okanran's mind before going for Ifa consultation. During Ifa consultation, Okanran- Meéji was revealed. The Awo assured him that he had nothing to fear at all. He was told that the door of success had been opened wide for him at that time. The Awo urged him to take the risk at that time as he would have nothing to regret whatsoever. In order to optimize his chance, he was advised to offer ebo with three white pigeons and money. He was also advised to serve Ifa with one white pigeon, All these he complied with before setting out on his first business venture. Efi-Okanran chose to be travelling from one location to the other as his own trading method. His first venture was to travel from Ilé-Ifé to Add-Ekiti. He bought many wearing apparels from their manufacturers in Ilé-Ife which were far in excess of the 400 pieces of cowries that he had on him. However, with his good-will, he deposited the amount he had and promised te come and pay the balance immediately he returned from his business trip. The manufacturers agreed. The following day, he set out on his journey, placing his hope absolutely on the prediction of Ifé that he would 515‘fe Dkia: An invitetion to Wa Consultation succeed, By the time Eji-Okanran arrived at Ado-Ekiti it was during the period they were preparing for their New Yam festival. Most inhabitants of Ado-Ekiti and its environment realized a bumper harvest that year. They were therefore planning to celebrate it is in a grand style. The actual day of the festival was merely about six weeks away. Eji-Okanran showed them his wares and was able to convince the inhabitants of Ado-Ekiti that they were the most appropriate apparels with which to celebrate the New Yam Festival. Everybody planned to buy. Sensing their mood, Efi-Okanran jerked up the price. They gladly agreed. Within a few moments, all his wares had been sold out. Those who could not get were disappointed. Eji- Qkanran however struck a deal with them that he would quickly go and order for their own stuff. With that assurance, they were all happy, many people gave him advance payment before he left. Realizing that it would be difficult for Eji-Okanran to carry everything they would need all by himself, they quickly arranged for 20 additional hands of able-bodied men to assist him. That same day, the convoy set out for Iié-Ifé. The manufacturers began to produce the wearing apparels immediately. Shortly after, they returned to Ad6-Ekitl. On getting there, Eji-Okanran doubled the price of his wares. Because of the increase in price many more people became interested because they interpreted it to mean superiority in quality. That same day, everything was bought up. Many more people ordered for their own wares and paid the advance fees. Eji-Okanran asked for 50 hands to assist him. Because he paid the 20 people who followed him to Ile-Ife the first time generously, he found it very easy to get volunteers to follow him. By the time he returned to Ado-Ekiti, he not only made more profit but the news of this great trader had spread to other areas such as Ikolé-Ekiti, Ikeré-Ekiti, Tyin-Ekiti, Usi-Ekiti, Efon-Alaaye, Aramokg-Ekiti, Akdré, Itadgbold, Ikaré-Akok6, Okiti-Pupa and so on. Everybody began to order for his/her own. Those outside these areas sent delegates to Eji-Okanran to negotiate with him. He gladly obliged them. Before long, anybody in the Ekiti, Akoko, Ilaje, Onde and Akuré areas who did not have any of the appreals of Efi-Okanran in his/her collections was considered as not moving with the trend of time and therefore unappreciative of modem fashion. By the time Eji-Okanran settled down to 516$Totanran aoy do the account of his business, he had made a profit of 800 bags of cowries which was 16 million cowries. This was a business he started with only 400 cowries and all within one year. Eji-Okanran was overwhelmed with joy. He was dancing and singing and giving praises to his Awo, Ifa and Olodumaré that through him, his community became successful in business and he became the richest man in his community. He had a large family and a big household, However, any time he returned from any trip he would go to his Awo and explain his encounters to Ifa, saying that whoever sends one on an errands is the one to report back to. He said that it was Ifa who sent him to go into trading and gave him all the backing. In this wise, it was Ifa he needed to feport all his progress to. Enito rannint's¢ Niaafaboo¢fun Dia fun Eji-Okanran Tly6e fi Irinwo s'owo Tlyoo jeere egberin oke Ebo ni won niko se Ogb'ebo, 6 ru'bo Ko p¢, Onadjin Ewa ba'nib'ayg Ewawo'reo Translation Whoever sends one on an errand Isthe person one reports back to This was Ifa's declaration to Efi-Okanran Who shall trade with 400 cowries And make a profit of 800 bags of cowries He was advised to offer ebo He complied Before long and not too far Come and join us in the midst of joy And come and behold Ire fs ‘Says that the person for whom this Odu is revealed shall be fabulously asa trader. Ifa says that he/she has the support of Ifa in this venture. chances are very bright at that time and it is advisable for this 517Ita Dida: Am invitation to fa Consuttation person to grab this advantage with both hands. Barring any self-infticted pain or problem this client had no reason to regret. 4. Ifa says that the person for whom this Odu is revealed shall succeed in life. There is no argument about that. But it must be noted that he/she will not realize this success where he/she was born. He/she would succeed outside his/her place of birth. This success would be SO great that it Is advisable to offer ebo for this person now so that he/she would remember his/her place of birth when the success arrives. Ifa says also that it foresees success for the person going on a business trip outside his/her domain. Ifa says that before long, he/she shall be the one controlling the business life of the place he/she was traveling to. He/she would be well known and more Popular outside than in his/her native place of birth, Ifa advises that the person for whom this Odu is revealed needs to offer ebo with three pigeons, three guinea fowls and money. There is also the need to offer ebg with three cocks and money for this person to remember his/her home when the success comes. This is very important too in order to avoid a situation where this client will be developing other areas at the expense of his/her own place of birth. On these aspect, Ifa says: B'elebo 0 pe'ni Aiwa oye'nio Ore tid kan‘ni Kankan-ankan laa ran‘ju Dia fun Eji-Okanran Tinlg ile Itile Tinilg rée gba'lé Itilé kankan-ankan I'owo. 9 won Ebo niwon niko waa se Translation Ifa client does not invite one to come and offer ebo (for him/her) Going to demand for it is unethical! Any matter that does not concern one One may be accused of prying one's eyes (if one is too inquisitive about it) 518Wotonran Mog This was the Ifa cast for Eji-Okanran When going to Ttilé land And who shall completely take over Itile land from the original inhabitants He was advised to offer ebo Eji-Okanran was a very brilliant Babalawo, He studied extensively and mastered all the various aspects and intricacies of Ifa. Yet, he had nothing to show for it, he had no money, no wife, no child, no house of his own as he was living in his family compound inside the house built by his own father in Tlé-Ife, no cultivated farmland, no good dresses and infact, nothing to show for the vast knowledge he possessed. Instead of praises, he was being jeered at by other Babalawo whom he was looking up to for moral support. The other Awo saw no reason why anyone should endeavour to study as hard and as extensively as Efi-Qkanran. They claimed that with all his knowledge, he remained a poor and an unaccomplished Babalawo. Other people in [lé-Ifé saw no reason why they shoutd patronize him, claiming that if he was that competent and knowledgeable, he ought to have found a solution to at least one of his many problems. Eji-Okanran thus became the laughing stock of his professional colleagues and the general public in Ilé-Ife, his home town. Tired of this kind of living, Eji-Okanran went for Ifa consultation in the home of the Awo mentioned above; would he ever succeed in his life? Would he beget his own children to whom he would pass on the vast knowledge which he possessed? Would he be able to stand on his own and raise his head high in public? All these were his immediate sources of worry before he went for consultation. The Awo informed Eji-Okanran that he would surely succeed in life - even beyond his wildest dream. He was assured that he would be one of the greatest Awo who had ever lived. He was however advised that he would never succeed where he was born. He was told that he had been contemplating a change of environment. He was advised to do so as the move would be to his advantage. He was also told that when he reached his new destination, he must never go to the extent of putting pressure on any client to come and offer ebo which he had hitherto prescribed for them. He was advised to ensure that his self-dignity was maintained at all times as 519fia Dida: An invitaiion to Ha Consultation that was the only honourable course of action to take. Truly, Eji-Okanran had been contemplating moving from Ilé-Ifé his home town to Itile to live. He was not sure if such move would be in his favour. Hearing the message of Ifa as explained by the Awo, he made up his mind to take the risk. And truly too, he was in the habit of going to the homes of the few clients he had whenever they failed to come and offer the ebo he recommended for them. Whenever he cast Ifa for his clients, he would not be sure that they would come and offer the ebo, if he did not see them at the time they promised to come, he would go and visit them at home and mount pressure on them. By so doing, the clients would not only lose confidence in his so called competence but would also get angry over such display of lack of professional etiquette. More often than not, he would end up being chased out of their homes. From the day he consulted Ifa, he made up his mind never to do this anymore. The Awo told him that it was better to die with one's dignity intact than to live without dignity. Eji- Okanran chose to die with his dignity intact, if the need arose. The Awo advised Eji-Okanran to offer ebo with three pigeons, three guinea fowls, three cocks and money. He was also advised to serve Ifa with food and drink. He searched for the money to purchase all these materials and complied with the advice of Ifa. Shortly after this, he set out on his journey ot Itilé, armed with his instruments of consultation and a lot of hopein Ifa. On his arrival at Itfle land, Eji-Okanran lodged temporarily in the home of a Babalawo. It did not take long before it became clear to all that he was not only a first-class Awo, but an extremely dedicated one at that. He followed all the aspects of Ifa to their minute details. By the time he decided to stay onhis own, his reputation had been established. Clients were coming from far and near to consult Ifa in his house. He would wake up as early as the first cock crow at dawn everyday and would not have the chance to go to bed until very late at night. All these he enjoyed. He soon discovered that ‘clients' patronage did not allow me to rest was far better than the world had totally forgotten about me’. Besides this, money and respect were coming to him on a daily basis. People soon gave him apprentices to learn Ifa from him. In spite of his wealth and reputation, feeding well still 520Wotan se remained his problem. He had no time to prepare any food for himself. His friends however arranged for a wife for him. The wife took care of him and his feeding. He began to feed well and regularly too. His wife soon became pregnant. She gave birth to many children for him, one after the other. Together with his children they built their own house at Itilé-land. Before long after this al! high and mighty in Itile land became his clients. He soon became the Awo of the Oba. He was soon made the Araba of Itilé-land. Before long nobody dared take any decision in that town without consulting him, His respect and popularity were just next to that of the Oba of the Land, Eji-Okanran became a fabulously successful man in Itilé-Land. He completely forgot Ilé-Ifé his home land and made Itilé his native land. Asa ‘matter of fact, nobody in Itile-land remembered that he was not born in their land and they never treated him as a non-indigene. All the people from far and near used to refer to him as 'Eji-Okanran, the inhabitant and owner of Itilé-Land'. This title stuck until this day. B'eleboo pe'ni Aiwa oye’ Org tio kan'ni Kankan-ankan jaa ran'ja Dia fan Ejl-Okanran Tinlo ile Ieile Tinlg rée gba'le Ytile kankan-ankan|I'gw9 9 won Ebo niwgn niko waase Ogb'ebo, o ra'bo Emi di Eji-Okanran Ifa je n gba'le Itile kankan-ankan I'gw9 g won Translation Ifa client does not invite one to come and offer eb9 (for him/her) Going to demand for it is unethical Any matter that does not concern one One may be accused of prying one's eyes (if one is too inquisitive about It) This was the Ifa cast for Eji-Okanran ‘When going to Ittieland And whe shall completely take over Itile land from the original inhabitants Hewas advised to offer ebo He complied Tnow become Eji-Okanran May If let me completely take over Itile-Land from them. 521{Me Did An invitation te ifa Cansuttation Ifa says that the person for whom this Odu is revealed shall succeed in life. This success shall however come outside his/her place of birth, All he/she needs to do is to maintain his/her dignity and self-respect. He/she must also stick to the ethics of his/her professional business or trade. There lies success; there lies respect; there lies honour. 5. _ Ifa says that the person for whom this Odu is revealed shall have many followers in life. He/she shall be highly honoured and respected in the community. He/she shall also becomea role model. Ifa warns this person against eating the flesh of ewe (mutton) but recommends one ewe as the ebg material in this particular stanza. He/she also needs to offer a basket full of sés¢ beans as. ebo. On this aspect, Ifa says: Bata nla, ab'idi daggi Dia fan Oya Omtrin Tinsunkun emo r’ode Ajobo Ebg ni won niko wad se Translation The big Bata drum, with its large base This was the name of the Awo who cast Ifa for Qya Omirin When weeping as a result of childlessness and travelling to the land of Ajgbo She was advised to offer ebo Qya Omirin was the wife of Sango. They had married each other for several years but unfortunately, their marriage was not blessed with any child. This was a source of concern to the couple and especially to Oya who saw this as her own problem and not that of Sang, her husband. One day, she decided to go to Ajobo town in order to go and meet a Babalawo who specialized in solving the problem of bareness in women, Before going, she went to consult ifa in the home of another Babalawo whose pet-name was mentioned above. 522H osenan ey The Awo assured her that she would have many followers in life who would later become her children. She was advised to use her vast potentials and capabilities for the improvement on her community. She was also advised to offer ebo as prescribed above. This she did before setting out on her journey. On getting to Ajobo, she quickly established herself as a powerful and influential woman, She used her resources to organize people together in order to work towards the progress of the community. Before long, her followers were so many that it was difficult to know their exact number. Her admirers were even greater in number than that of her followers. All of these peopte benefitted in one way or the other from the influence and energy of Oya Omirin. They all considered themselves not only as her followers but also as her children. Thus, Oya Omirin who came to Ajobo land, a sad barren woman, later became a contented mother of the whole community. She was therefore singing, dancing and giving praises to Olodumare for allowing her to live a fulfilled life on earth. Bata nla, ab'idi doogi Dia fun Qya Omirin Tinsunkun gmo r'ode Ajgbo Ebo niwon niko waa se Ogb'ebo, oru'b Mord meéfa ni mo yaaloo Igbati mo ru aguntan Timoruagbon-onsese Mo ru méfa ni mo ydaloo Ero Ipo, Ero Ofa Ewabaniba'yo Ewawo'reo Translation The big Bata drum, with its large base This was the name of the Awo who cast Ifa for Oya Omirin When weeping as a result of childlessness and traveling to the land of Ajabo ‘She was advised to offer eb She complied Toffered my ebo before going 523{te Dida: An invitation to to Consutation When I offered ebo with one ewe And offered a basket full of sesé beans Toffered my ebo before going Travellers to Ipo and Ofa Join us in the midst of happiness And behold all the Ire of life Ifa says that the person for whom this Odd is revealed shall have reason to thank Olédumaré. She must never lose hope. If she intends to travel outside her community in search of improved conditions in her fife, she is advised to go, as happiness awaits him/her at her destination. 6, __ Ifa says that it foresees the Ire of a good wife for the man for whom this Odv is revealed. Ifa says that the woman in question shall be working for the progress and protection of her man at all times. The relationship shall also be blessed with many beautiful children. The woman shall however be very jealous and shall not like to see any other woman near her husband. Ifa advises the person for whom this Odu is revealed to offer ebo with two hens, four rats, four fish, eight snails and money. He is also advised to find out from Ifa what Odo and Ifa will take from him and serve them accordingly. On this, Okanran Meji says: Oloko mg ibiisugbeta Origbo nt npa I'granebe Dia fun Eji-Okanran Tinlgreé gb'Odu ni'yawo Ebo ni won nf ko waa se Translation An experienced farmer knows exactly where a yam germinates But was only wandering round the cultivated farm-heap This was the Ifa cast for Eji-Okanran When going to take the hand of Oduas his wife He was advised to offer ebo ji-Okanran was an accomplished Ifa priest. He was well respected in his 524W otanran wos community. One day, he met Odu and felt in love with her. Their relationship soon became very serious. He intended to have her as his wife. Consequent upon this, Eji-Okanran went to the house of the Babalawo mentioned above for Ifa consulation. Would Odu be suitable for him as a wife? Would it be beneficial! to him to have her as his partner for the rest of his life? Would they be compatible? Would she respect his family? Would she give birth to children for him? Would she know how to cook his meals and those of his several Deities properly and at the right period? Would she be ready to support and complement his work at all times? Would she be a good mother and manage his home well? In short, would he find happiness in her? These were the questions which pre- occupied the mind of Eji-Okanran before he went for Ifa consultation. The Awo assured Eji-Okanran that Odd would be suitable for him; that it would be rewarding for him to have her as his wife; that they would be compatible that Odo would respect all his family; that she would give birth to several children for him; that she already knew how to cook good food and how to prepare all Orisa meals; that she would not only support him all the way, but would equally live her life for his progress; that she would be a good mother; that she would manage his home well and take care of him. The Awo told Eji-Okanran that Odo would make him happy and proud. He was however warned that Odu would be an extremely jealous woman and must be respected for that. The Awo also advised Eji-Okanran to offer ebo with two hens, four rats, four fish, eight snails and money. (The client equally needs to serve Ifaand Odu. The Awo will find out from Ifa what Ifa and Odo will take from the client) Eji-Okanran complied. Soon after this, they got married. True to the predictions of Ifa, Oda became an asset of inestimable value to Eji-Okanran. She also gave birth to several children. Her jealousy was put under check since she was respected and this weakness in her was never made a subject of argument or controversy. They lived happily for a very long time after. Oloko mo ibi isu gbe ta Origbo ni ripa I'grurrebe 525Hhoanran sar community. One day, he met Odo and fell in love with her. Their relationship soon became very serious. He intended to have her as his wife. Consequent upon this, Eji-Okanran went to the house of the Babalawo mentioned above for Ifa consulation. Would Odo be suitable for him as a wife? Would it be beneficial to him to have her as his partner for the rest of his life? Would they be compatible? Would she respect his family? Would she give birth to children for him? Would she know how to cook his meals and those of his several Deities properly and at the right period? Would she be ready to support and complement his work at all times? Would she be a good mother and manage his home well? In short, would he find happiness in her? These were the questions which pre- occupied the mind of Eji-Okanran before he went for Ifa consultation. The Awo assured Eji-Okanran that Oda would be suitable for him; that it would be rewarding for him to have her as his wife; that they would be compatible that Oda would respect all his family; that she would give birth to several children for him; that she already knew how to cook good food and how to prepare all Orisa meals; that she would not only support him all the way, but would equally live her life for his progress; that she would be a good mother; that she would manage his home well and take care of him. The Awo told Eji-Okanran that Oda would make him happy and proud. He was however warned that Odu would be an extremely jealous woman and must be respected for that. The Awo also advised Eji-Okanran to offer ebo with two hens, four rats, four fish, eight snails and money. (The client equally needs to serve Tféand Odd. The Awo will find out from Ifa what Ifa and Odo will take from the client) Eji-Okanran complied. Soon after this, they got married. True to the predictions of Ifa, Oda became an asset of inestimable value to Eji-Okanran. She also gave birth to several children. Her jealousy was put under check since she was respected and this weakness in her was never made a subject of argument or controversy. They lived happily fora very long time after. Oloko mg ibiisu gbeta Origbo ni npal'oranebe 525fa da: Am vation to fe Coneuitaton Dia fun Eji-Okanran Tinto ree gb’Odu ni'yawo Ebo ni won nike wad se Ogb'ebo, 0 ru'bo Ewa w'omo Oda werere E wa w'omga Odo werere Eji-Okanran Is tigh’éda n'yawo Ewa w'omo Odu werere Translation Anexperienced farmer knows exactly where a yam germinates But was only wandering round the cultivated farm-heap This was the Ifa cast for Efi-Okanran When going to take the hand of Odias his wife He was advised to offer ebo He complied Behold the children of Odu Come and see the children of Oda Ejf-Okanran was he who took the hand of Odd as his wife Behold the children of Oda Ifa says that it foresees a good wife for the client for whom this Odu is revealed. Ifa says that their relationship shall be blessed with several children. The couple will also be happy and proud of each other. The man in question is going to be lucky with his choice of spouse, even though the woman will be very jealous. This is not-withstanding however, with love, this weakness can be tamed. Love conquers ali. 7. Ifa Says that it foresees the Ire of happiness in marriage for a woman for whom this Odu is revealed. Ifa says that she will surely meet happiness and contentment in her husband's home. Ifa says that the couple will compliment each other and that as she makes her husband and his family members happy so also will the husband and his family make her have a sense of belonging. She will be loved, pampered and protected. Ifa also says that she will give birth to several children in her husbands’ house. Ali these children will be very successful in life. Ifa advises this woman to offer ebo with one matured pig (a sow) 5261 cxencan ia and money. Ifa says that as pigs usually give birth to several children, so also will she give birth to many children. On these, a stanza in Eji-Okanran says: Emo nil je'ko wel¢welé apa gtun Aféebojo nti je'ko rairal apa osi Dia fan Nanpgnpon This'qmo obinrin Ipoole Eyiti nig ile oko owure Tiyoo sifese kant'ile Ti yoo bi'ma kaakiri gbogbo aye Ebg niwon nikose Translation Emo, the Brown Rat, is it which eats grass quietly on the right hand side And Afeebojo, the king rat, is it which eats grass voraciously on the left hand side These were the declarations of Ifa to Nanponpon Their daughter in Ipoolé-land Who was going to her husband's house for the first time Who shall support herself with one leg And shall give birth to children the world over She was advised to offer ebo Nariponpon was an indigene of Ipoolé-land. She was very popular in ‘Tpoolé. She was properly trained by her parents and she carried herself in a respectable manner always. When she grew up and was matured enough for the marriage market, many people desired to have her as wife. In the end, she was given out to someone outside her home town. Before the wedding day however, Nanpdnpdn went out for Ifa consultation. She approached the Ifa priests mentioned above in order to know beforehand how her chances would be in the home of her husband-to-be. Would she be accepted? Would she be loved? Would she make a good housewife? Would she be lucky in her new home? Would she be blessed with children? Would her arrival and stay in her husband's home bring fortune and happiness? Would her children be obedient, loving, God- fearing, gentle-headed, easy going and agreeable children? All these questions and many more were answered in the affirmative, she was told that she would not only be happy but would also have opportunity 527‘We Dida” An invitation to fa Consuitation to show and receive love, care and understanding. She was also assured that she would be highly respected and adored, She was assured that she would be blessed with many children whose popularity shall extend to every corner of the world, She was advised to put her mind at rest and discard all worries she might be entertaining. The Awo informed her that happiness, love, care, honour and adoration would surely be hers, She was advised to offer ebo with a matured pig and money. Nanponpon complied. She was then cautioned never to engage in anything, be it thought, speech or action which might reduce or even inhibit her chances of attaining her goals and destiny in life. Armed with this advice, she left for her husband's home on the day of the wedding. ‘True to Ifa's predictions, she was loved, adored and respected in her new home. Because she had been properly trained in her parent's home, She had no problems adjusting herself properly in her husband's home. She showed care and respect for her husband's relations and they in turn reciprocated in like manner. Before long, nothing could be done in that household without her prior knowledge and contribution. She also became very popular in the community, She soon gave birth to many children and later settled down to the business of training the children in the proper way as she had prior been trained. When these children grew up, many of them left for strange lands far away from home. And again, because these children had been well trained, it was not difficult for them to adjust and settle down to normal life in their new environments. They soon became very successful there. Their popularity and success soon filtered back home to Nanponpon. Everybody was happy for her. They soon began to refer to her as ‘Naniponpdn their child in Ipoolé-land, who shall support herself with one leg, and give birth to children the world over’. She never allowed her luck and accomplishments to enter into her head and made her misbehave. For this reason, she lived happily and died a contented and fulfilled woman. Emo nit je'ko welewels apa otun Afeebojo nti je'ko rairai apa ost Dia fun Nanponpon Tii s'9mo obinrin Ipoolée Eyitintlo ilé 9kq owure 528Worenran as Ti yoo si fese kan tlle Tiydo bi'mo kaakiri gbogbo ayé Ebo niwon niko se Ogb'ebo, 6 ru'bo Ero Ipo, Ero Ofa Ewa ba'nib'ewa Ewawo'reo Translation md, the Brown Rat, is itwhich eats grass quietly on the right hand side And Afeebojo, the king rat, is it which eats grass voraciously on the left hand side These were the declarations of Ifé to Nanponpon Their daughter in Ypool¢-land ‘Who was going to her husband's house for the first time Who shall support herseff with one leg And shall give birth to children the world over She was advised to offer ebo She complied Travellers to Ipo and Ofa Join us inthe midst of beauty Come and behold 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 in her new abode. Her good name shall outlive her. She is advised never to do anything that will tarnish her good name. 8. Ifa says that it foresees the Ire of a set of twins for the person for whom this Odu is revealed. Ifa says that this woman needs to put her mind at rest as she will be blessed with a set of twins very soon. If the woman is having the problem of child-bearing, the problem will soon be over as she will soon became pregnant and will deliver a set of twins. There is the need for this person to go and serve the Deity of Twins with black beans, bananas, groundnuts, pineapples, oranges and all other edible fruits. She is also to offer ebo with two rats, two fish, two hens and money. It is advisable for the person for whom this Odi is revealed to always endeavour to buy eb materials 529{fa Dice: An itation to He Consultation in twos as she will be giving birth to twins as from that time. On this, Okanran-Méji says: Okanran kan nihin-in Okanran kan Ighon-un B'okanran ba di méji, ad’édodo Dia fun Edun, el'éyinjueg¢ Ofeyinti m'oju ekun sunrahun omo Ebo ni wonnikose Translation One leg of Okanran here And one leg of Okanran there When Okanran becomes two, its predictions become reality This was Ifa's declaration to Edun, the Ape, owner of the delicate eyeballs When weeping in lamentation of her awn inability to give birth to any child She was advised to offer ebo Edun, the Ape was a very beautiful woman. She was well-proportioned. She had very white set of teeth. But her beauty was more pronounced in her eye-balls. Her eyeballs was a little big and when seen from far, they appeared as if they were about to fall off their sockets. That was why people used to call her, ‘Edun, the Ape, owner of the delicate eyeballs’. Edun was married for about eight years but she had no child to show for it. She was always weeping in lamentation of her inability to beget a child for her husband. Tired of weeping everyday, she decided to go for Ifa consultation in order to find solution to her problem. Consequently, she approached the Awo mentioned above. Would she be blessed with her own child in life? Would her womb be open to bear fruit? Would she have children who would take care of her when she grew old and bury her when she died? Had she been doomed to be a barren woman in her life? What solution lied for her to make her a proud and happy mother of her own children? The Awo assured her that she would beget her own children in life. She was informed that Ifa foresees the Ire of children for her. The Awo also informed her that she would give birth to a set of twins in life. She was advised to offer ebg with two rats, two fish, two hens and two guinea fowls. She was also advised to feed the Deity of Twins with black beans, 530Worenran ey ‘eenana and ali fruits available which she could afford. She “gemplied. it -Before long, Edun became pregnant. Ten months after, she gave birth toa ttof twins. After this, she gave birth to many more children all twins. She was full of gratitude to Olodamare and her Awo. Okanran kanoihin-in Okanrankaniohun-un B'gkanran ba di méeji, a d'ododo Dia fun Edun, el'éyinjuegé Ofeyinti m’oju ekun sunrahun gma Eboniwonnikdse Ogb'ebo, dru'bo Njé eb 9 kin'la ru? Ebo Ejigbede la ru Omg 9 kin'la bi? Omo Ejigbede fa bi Translation One leg of Okanran here And one leg of Okanran there When Okanran becomes twa, its predictions become reality This was Ifa’s declaration to Edun, the Ape, owner of the delicate eyeballs When weeping in lamentation of her own inability to give birth to any child She was advised to offer ebo She complied What type of ebo did we offer? Ttwas the ebg whose materials are in twos And what type of children did we give birth to? Re They are all sets of twins ffi foresees the Ire of sets of twins for the person for whom this Odd is pyealed. He/she shall be blessed with several children most of whom shall s sets of twins. He/she therefore needs to serve the Twins Deity on a regular basis. a a! 4 Ifa says that it foresees the Ire of a safe delivery for a pregnant 531fa Didi: Ars invitation to fa Consultation woman for whom this Odo is revealed. Ifd says that this woman shall give birth to a bouncing baby boy. This child shall do well in life. This baby when born needs to follow the directives of Ifa in everything he does at all times. There must be regular Ifa consultation for him ever before any step can be taken for the child and when he grows up, he must never take any major step without prior Ifa consultation. On the other hand, if Okanran-Méji is revealed during the Tkosedayé ceremony of a baby-boy, that boy had been ordained as a Babalawo from heaven. He will be very successful as a Babaldwo. He had also brought his name from heaven. That baby's name is Adésokan from heaven. Whichever one it is out of the two conditions, the baby in question shall grow up to be a popular and very successful Ifa priest if he chooses this line of profession. He shall be well respected and his name shall be known from far and near. There is the need to offer ebg with two pigeons, two guineafowls, two hens and money. There is also the need to serve Ifa with a matured goat. On these, Ifa says: Kilwa kan Kiemikan Dia fun Adesokan Tint’orun bo wa'lé aye Ebo niwon nikowddse Translation Let you show interest by touching And let me show interest by touching This was Ifa's declaration to Adésokan When coming from Qrun, Heaven to Ayé, Earth He was advised to offer ebo Adésokan was about to be born into a royal home when coming from Heaven to Earth. However, he went to the Awo mentioned above for Ifa consultation in order to determine how his sojourn on earth would be. 532Horonran mae The Awo assured him that he would live a very successful life while on earth. He was also told that he would be very wealthy; he would live long and have many children on earth; he would also have many properties which would make him proud. He was also assured that he would have a strong health and would be highly respected in his community. The Awo advised him to take to Ifa as his profession because that line would surely facilitate and enhance his chances of realizing his potentials and destiny to the fullest. He was advised to offer ebo with two pigeons, two guinea fowis, two hens and money. He was also advised to serve Ifa with one matured goat. All these he did before coming into the world. On the third day of his birth, his parents invited some Awo to perform the ‘Tkgsedayé rites on him. The Awo assured them that he would be a successful man on earth. They said that he would not lack anything while on earth - money, spouse, children, good health, happiness, success, prestige, honour, properties, long life, contentment, popularity and so on. His parents were told that he had already brought his name from heaven and ought to be named Adésokan, the child of Okanran-Meji. They were also advised to encourage the child to take the path of Ifa as his profession, as that was where his destiny would manifest in the best way. The parents were asked to offer ebo for the new-born baby with two hens, two guinea fowls, two pigeons and money. They were equally asked to serve Ifa with a matured goat. They complied with everything. By the time Adésokan attained the age of four, he was already studying Ifa in the home of one of the best Ifa priests in the land. By the time he was 25, he himself had become one of the most versatile Ifa practitioners around. He was very dedicated and honest with his work. Everybody respected him and looked for him for Ifa consultation. By the time he was on his own, his name had already been established as a very competent Babalawo. He had several clients. Most of his father's friends and chiefs became his clients. He was making good money. He soon became rich. With money came spouse; with spouse came children; 533a Dida: An indtetion to fe Consultation with children came his own personal house; with house came horses; with all these came prestige, honour and recognition; with these came happiness and contentment. He lived well. He died a happy and fulfilled Babalawo. Kitwo kan Klemi kan Did fan Adésokan Tint'grun bo wa'lé aye Ebo ni won nt ko waa se Ogb'¢bo, O ru'bo Qje owotinoselan'ifa Ti'fa ba hu meji, mate'kan Owotinoselan'ifa Ti'fa ba ho’kan, mat’ejl Owotinoselan'Ifa Translation Let you show interest by touching And let me show interest by touching This was Ifa's declaration to Adeésgkan When coming from Qrun, Heaven to Ayé, Earth He was advised to offer ebo Hecomplied The business I shall do to succeed is Ifa When Ifa seeds remain two (in my palm), J shall imprint one (on Opn Ifa) The business I shail do to succeed is Ifa When Ifa seeds remain one (in my palm), I shall imprint two (on Ifa tray) ‘The business I shall do to succeed is Ifa Ifa says that the person for whom this Odo is revealed shall succeed as a Babalawo. He shall lack nothing in his life. He will be highly respected and honoured. He will be happy and contented. His life shall be full of glory. As long as he is honest and straightforward in his work, the sky is the beginning of his success and accomplishment. He shall live and die a happy man. 10. Ifa says that it foresees the Ire of victory over adversary for the 534 3 | 3Hoan nt person for whom this Odu is revealed. Ifa says that those who are close to him/her had been plotting against him/her. Ifa says that he/she shall survive the plot and ali those who are involved in the scheme shall blame themselves for it. Ifé advises the person for whom Okanran Meji is revealed to offer ebo with one matured he-goat and money. He/she also needs to serve Esu with another he-goat. With these, victory is assured. A stanza in this Odd supporting this assertion says: Kiiwo kan Kiemikan Dia fun Araba kan patako “Tintbe 'aarin ota Eboniwonnikose Translation Let you show interest by touching And let me show interest by touching This was Ifé's declaration for the big but clumsy Araba tree When in the midst of enemies He was advised to offer ebo The Araba tree was full of life even though he considered himself as a poor tree. He was big and fat alright, but he felt that he was not as strong and able-bodied as other trees in the forest. This not-withstanding however, he was quite contented with his condition. He was very happy. He enjoyed life. He was never seen to be sad or downcast at any time. Unknown to the Big Araba however, he was the subject of envy of other trees in the forest. They could not understand why the big Araba, who was Not as agile, strong and/or rich as them could be happier than them. They were not comfortable with the fact that he was not coming to them cap in hand to beg for his daily food. They concluded that the Big Araba was a very proud and disrespectful peson. They therefore began to plot against him. One day, all the trees who wanted the downfall of the Big Araba went for a meeting. They made Iroko their Chairman. In this meeting, they 535Ifa Dida: An invitation to fe Consuttation concluded that nothing would satisfy them better than to see that the Big Araba was eliminated. They however planned to execute their plan in such a way that the death of the Big Araba would not be traceable to them. Consequently, they sent Irdkd to the sawyers to come and fell the Big Araba. They convinced the sawyers that The Big Araba would be very good for roofing houses and for making bridges. They concluded that the earlier the sawyers came, the better. To crown it all, the sawyers were to cast away the Big Araba free of charge. The sawyers told them that they would come and do the job in two days’ time. All the conspirators went back in anticipation of the arrival of the sawyers, On the night of the same day, The Big Araba slept and had a terrible dream. In the dream he saw himself being sliced into pieces amidst cries of pain and anguish. He also saw several other trees clapping and dancing around him, jeering at him and making jest of him, He immediately woke his wife up and narrated the dream to her. The wife told him that she sensed danger. She insisted that he must go to his Awo and explain everything to him. He was not the type of person who used to take such things serious, claiming that he had done no evil against anyone but his wife would have none of that. She insisted that he did not need to offend or do evil against anyone before others could perpetrate evil against him. Very early in the morning of the next day, his wife woke him up and ensured that he went to the house of the Awo mentioned above for Ifa consultation: what was responsible for the type of dream he had just had? Did it potend any negative consequence for him? If yes, what would he do to neutralize such negative effect? In the end, would he overcome? The Awo told the Big Araba that he was right in the midst of enemies and that those who were close to him were the ones plotting against him. He was told that the plot had been concluded and had reached the execution stage. Consequently, he had no time to waste. He was however assured that he had nothing to fear as those involved in the plot would all have themselves to blame for it. He was told that the Deities were on his side. The Awo advised him to offer ebg with one matured he-goat and money. He was also asked to serve Esu with another he-goat, palm-oil and kolanut. He quickly complied that same day. With these done, the 536Weonenran se Awo assured him of victory over adversary. The Big Araba returned home and narrated all what the Awo had told him to his wife. He thanked her profusely for her advice and action. The next day, the sawyers arrived with their axes, cutlasses and saws. They went straight for the Big Araba. While they were making preparations to start their work, Esu Qdara arrived. He asked them what they wanted to do. They explained to him. He told them that it would be better for them to test the trees first before felling the good and strong ones which would be useful to them. The sawyers agreed, They used their axe to test Araba tree. The tree was very soft. Esu Qdara told them that it was clear that the Big Araba tree could not and would not be useful for purpose they wanted to use him for. The sawyers were extremely disappointed. They decided to return home. While they were deliberating on this, Esa Odara charged them that to go home empty handed would amount to sheer waste of time, energy and resources. He advised the sawyers to try other trees whether they would see the ones that would serve their specific purposes. He led them to the location where Irdko was and asked them that why can't they try their axe on Iroko? They agreed. When they struck Iroko with their axe, he was very strong. Eso Qdara told them that Irdko tree would meet their specification more than any other tree. The sawyers brought out their axes, cutlasses and saws. Among protests from Irdko and all the surrounding trees who planned the conspiracy against the Big Araba tree, Irko was felled. The sawyers were very happy. Esu Odara, noticing that the Big Araba would never know peace as long as the other conspirators were still around, advised the sawyers to try other trees and check the ones they could use for roofing, windows, doors, frames, tables, chairs, benches and so on. The sawyers saw reason in the counselling of Esu Odara. They tested all the other trees and marked other conspirators for felling. Esa Odara urged them to fell them all that very day and then go home to plan how to come and carry them one by one at their convenient periods. The sawyers agreed. That was how Apa, Oruru, 537Ma Dida; An invitation to ita Consuttation Abora, Kanran, Opepe, and Apépe were felled together with Irakd on the same day. Thus, the Big Araba who was considered weak was left untouched while the strong conspirators fost their lives. They went to invite those who would kill the Big Araba only for them to meet their own death through their own plot. The Big Araba was thus singing, dancing and giving praises to Olodumaré for sparing his life from the evil plotters. Kiflwo kan Kiemi kan Dia fun Araba kan patako Tinbel'aarin ota Ebo niwonnt kose Ogb'ébo, 6 ra'bo Kowo, ko wo Arabaowomg Oju tilroke Ko wo, ko wo Ko ku, ko ku Otesiokumg Oju tidigra Koka, koko Y6o ku sin Awo Kasai ku sin Awo. Eeyan lo nb'awo l'odi Yooku sin Awo Translation Let you show interest by touching And let me show interest by touching This was Ifa's declaration for the big but clumsy Araba tree When in the midst of enemies He was advised to offer ebo He complied May he fall, let him fall Araba has failed to fall Itisshame on Iroko tree May he die, let him die The Poor has failed to die Ttisshame on the Rich 538Voters se He will die before the Awo He will not fail to die before the Awo Whoever makes an Awo his enemy He will surely die before the Awo Ifa says that those conspiring against the person for whom this Odd is revealed shall surely meet calamity in the process of executing their evil designs. Conversely, Ifa warns the person for whom this Odu is revealed never to plan evil against anyone lest he/she will have the evil recoil on him/her. Whoever plans evil against another person will live to regret his/her plan. That is what Okanran-Meji says in this stanza. The person for whom this Odu is revealed must never plan to victimize anyone on account of his/her strength, position, influence, economic or educational advantage over others lest he/she meets with calamity. The person for whom this Odu is revealed must never think, plan, say or do evil or conspire with others to do so. If anyone plans it against him/her, such person is in for a rude shock of his/her life. The evil planner shall experience disaster. Itis as sure as day light after darkness. 11. IfAsays that the person for whom this Od is revealed is facing certain problems whose source he/she had not yet been able to identify. Ifa says that he/she would not only be able to identify the source of this problem but would also be able to surmount it. Ifa also says that the person close to him/her is the cause of the problems. [fa says that the person responsible for his/her problems shall be disgraced and humiliated. The person responsible for all the problems of the person for whom this Odo is revealed is one of the people frantically finding solutions to the problems. Ifa says that the culprit shall be exposed. Ifa advises this client to offer ebo with three cocks, plenty of palm-oil and money. Ifa says that two ebo will be prepared; one will be placed at the Esv shrine while the second one will be placed at the site where the problem is happening. After this, the person for whom this Odo is revealed is expected to be extra vigilant. By so doing, the culprit shall be caught in the act and thoroughly 539lta Dida: An invitation to tfe Consumavion humiliated. On these, Ifa says: Oyéniosanara Korukuru nio da magomao Ojo lo de nitkooko npakorg-kgkq-kord. Dia fan Agbo Tioun Sango jo ns‘oré ara won Ebo niwon niko waa se Translation The harmattan wind does not strike thunder The fog does not flash lightening The arrival of rainfall is it which makes the hyena to hide in nooks and crannies ‘These were Ifa's declarations to Agbd, the Ram Who was the friend of Sango He was advised to offer ebo Apart from Sango, Agbd, the Ram, had no other friend and confidant. There was nothing he would tike to do that Sango would not be aware of. Even when he planned to marry Aguntan, the Ewe, Sango was the first person to know. Both of them were practically inseparable. One day, Agbo called Sango and informed him that he would like to engage in large-scale farming. Both of them went out to look for suitable farmland. They took the soil sample and went for Ifa consultation together. Ifa responded that the farmland was good and that the land would yield profit for Agbo. Agbo was very happy and he considered this a step in the direction of success for the two of them. He began to plan how he and his friend would maximize their profit and improve their standard of living together. A few days after Ifa consultation, Agbo embarked on bush clearing. He engaged several hands to do the clearing. After this, he began land cultivation. With the first rainfall, he began to plant maize. After this, he planted cassava, yam, beans, bananas and pepper and tomatoes. The soil was indeed fertile. All the things he planted yielded beautiful fruits. He was thus eagerly awaiting the time they would be ripe enough for harvesting. To his chargrin however, by the time his farm products were ripe, he 540Hoctanan tt discovered that some people had gone to harvest more than half. He rushed to Sango's house to inform him of what he saw. Sango, in utter disbelief, asked him to let them go and verify together. They went, when Sango saw the extent of the damage, he consoled his friend and advised him to let them go for Ifa consultation in order to unravel the mystery. They both went to the home of the Awo mentioned above. There, the Awo informed them that they came because of a serious problem. They said that the problem was being caused by someone very close to them. They were assured that they would overcome their problem and that the culprit would be exposed. The Awo advised them to offer ebo with three cocks plenty of palm-oil and money. They complied. The Awo asked them to place one ebo by Esu shrine and the other at the farm site where the stealing was taking place. They complied. The Awo however told Agbd to watch over the ebo on his farm site for sometime before returning home. He was also determined to do so. Unknown to anyone the loss of the farm products was not considered as a personal loss by Agbo, but rather, as a terrible disappointment. His friend and confidant, Sango, was in a serious financial difficulty and he had determined to pull his friend out of the mess. The loss would hinder him from performing as much as he had determined. For this reason, he was ready to comply with anything that the Awo had told him to do and at the same time conceal his disappointment from Sango. He went to the farm together with Sango and placed the ebg there. They watched over the ebo for about five hours and returned to their respective houses. Agbd ate some food and returned to the farm late at night to continue his vigil alone. When he reached the farm, what he saw was beyond all comprehension. In utter disbelief, he saw his bosom friend and confidant, Sango, as the leader of the bandits carting away his farm produce! Agbo shouted in agony. When Sango heard this, he charged at Agbd who in tum gave him the fightof his life. They foughttill daybreak and Sango ran away. Before long, the incident became the hottest news item in their town and environment. Those who were not as close to Agbd as Sango went to 541{fx Did: An intation to ta Consutaton Sango to ask him what would have led him to act in such a disgraceful manner. Sango had no response whatsoever. When Sango could nat cope with this shame and enquiries anymore, he ran away from the town and went to another town. Even in the next town, the news had spread to them. Anywhere Sango went, people would be looking at him with disdain. If he was passing on the road, he would feel that people were prying at him, Sometimes, he would hear them hissing openly. He thus made up his mind to return to heaven to stay. Sango then went to the sky and made the place his permanent abode up till today. The deed had already been done and it was just too late to express any regret over it. Oyéniosanara Kurukuru nid da moomoo Ojo Id dé nilkooko npa kord-kokg-korg Dia fun Agbo Tioun Sango jo ns'oré ara won, Ebo niwen niko wad se Ogb'¢bg, oru'bg Nje¢ eruku tororo. Erukutarara Yja Agbo fo ti lé Sango roruno Translation ‘The harmattan wind does not strike thunder ‘The fog does not flash lightening ‘The arrival of rainfall is it which makes the hyena to hide in nook and crannies These were Ifa's declarations to Agbo, the Ram Who was the friend of Sango. He was advised to offer ebo He complied The small dust raised during a quarrel And the big dust raised during a fight The consequence of the fight with Agbo had chased Sango to heaven Ifa says that the person for whom this Odu is cast will surely overcome a serious problem being caused by someone close to him/her. And conversely, the person for whom this Odu is revealed is advised against perpetrating any atrocity against anyone close to him/her as this may teed to disgrace and humiliation for him/her. It will also subject him/her to public odium. Wherever he/she was expected to be respected, he/she 542Hhxanran nay would be disgraced; where he/she was expected to be loved and adored, he/she would be hated and scorned; where he/she was expected to be honoured, he/she would be disdained. In a nutshell, the person for whom this Oda is revealed is advised against abusing the trust reposed in him/her. 12. Ifa says that the person for whom this Odd is revealed is experiencing the problem of unconsummated fortune. Ifa says that there is the need for this client to offer ebo, serve Ifa and Esu Odara and then dolpése for the Elders of the Night for this problem to abate. Ifa says that E50 Odara and the Witches are responsible for his/her problems, If the Ebo, Ibo and Ipesé could be done, Ifa assures that the person for whom this Od) is revealed will have peace of mind and will be able to convert want to surplus, ill-luck to fortune, and sadness tojoy. On this aspect, a stanza in Okanran-Méji says: Qrunmila wi Otiripa 4 na'se dina Ifa wi Eso Odara 4 na'sedina Eboniwonnikose Translation Oranmila declares that Otiripa, the misfortune had blocked the path of achievement with his legs Ifa says Esv Odara had blocked the path with his legs The victim, Akapo was advised to offer ebo Akapo had a lot of potentials. He was also very intelligent. To convert his vast potentials and opportunities to success was not difficult for him. But this notwithstanding, he had nathing to show for his talents and personal qualities. He had no wife. He had no child. He had no house of his own. He was asad man. One day, he went to Ordnmila to find out about himself: Would he ever succeed in his life? Oranmila consulted Ifa for him and Okanran-Meji was revealed. Orunmila declared to him that Misfortune had blocked his path to greatness. He was advised to offer ebo with two white pigeons for financial success, two guinea fowls for peace of mind, two hens for good spouse, two rats and two fish for children and two cocks for 543lta Dida An lnvitetion to fe Consuitation victory. He was also advised to serve Ifa with one hen, two rats and two fish. He was also to serve Es Qdara who was responsible for his misfortune with one cock, palm-oil and alcohol. He complied. Orunmila wi Otiripa 4 na'se di'na Ifa mi awon Iya mi Osoronga, na'sé di'na Ebo ni wonnikose Translation Qrunmila declares that Otiripa had blocked the path with his legs Ifa says that Tya mi Osoronga, the Witches had blocked the path with their legs The Akapo was advised to offer ebo While they were analyzing the problems of the Akapo in order to proffer solutions to them, it was also discovered that there was the need for the Akapo to appease the Witches because they too had been contributing in no small measure in ensuring that his fortunes were not consummated. Consequently, Orunmila advised the Akapo to do Tpesé for the Elders of the Night (witches) with palm oil and one hen. He complied. When all these were done, his luck began to shine. He had many clients which soon translated into money. With money he was able to secure a spouse of his choice. The spouse gave birth to many children. Together with the children, they erected their own building. He had peace of mind and happiness in life. He lived and died happily. Qrunmila wi Otirfpa a na'se dina Ifa wi Esu Odara a na'se dina Orunmila wi Otiripa a na’se di'na Ifa mi awon Iya mi Osoronga, na'se di'na Ebg ni won ni ki Akapo se Igbati a tu'bo Otiripaa na'se di'na L'araawa ro'nio Translation Qrunmila declares that Otiripa had blocked the path with his legs Ifa says that Esu Odara is the Otiripa who had blocked the path with his legs Ifa declares that Otfripa had blacked the path with their legs 544Wotan a Ifa says that lya mi Osoronga, the Witches had blocked the path with their legs The Akapo was advised to offer ebo He complied Tt was after we offer eb for the Otiripa Who had blocked the path with their legs Before we had peace of mind and comfort Ifa says that the person for whom this Odu is revealed shall have peace of mind, comfort, success and happiness. It had been Est Odara and the witches who had hitherto been responsible for his unconsummated fortunes. Ifa however warns that the person for whom this Odu is revealed that he/she should not do anything that will provoke Esa Odara, Ifa and the witches to turn against him/her and cause for him/her the problem of unconsummated fortunes, 13. Tfa says that the person for whom this Oda is revealed had been cursed by his/her superiors. Ifa says that he/she was the architect of his/her present state of misfortune. The person for whom this Odu is revealed is too forward in the midst of elders, even to the extent of being impertinent. His/her actions are being viewed as deliberately designed to expose elders and/or those in positions of authority to ridicule and shame. Ifa however assures that person for whom this Odo is revealed that with all appropriate ebg and a change of attitude, all negativities shall give way to positivities. Sadness shail turn to joy. Disappointments shall be replaced with accomplishments. A stanza supporting these assertions in Okanran-Meji advises the person for whom this Odo is revealed to offer ebo with a matured he-goat and money. After this, the client is to purchase a big cock and give to the Babalawo. The Awo in turn needs to pull all the tail feathers of the cock, grind the feathers until they turn into fine powder. After this, the Awo needs to spread the powder on Qpon Ifa (Ifa tray), use it to print the Odu Obara-Méji and recite the wording of the Odu stated below. While reciting this Od, the Ifa tray is to be rotated until it turned upside-down while the imprinted Qbara-Meji becomes Okanran- 545fe Dida: An invitation to fa Consuitiation Meji. By so doing, it is sure that the curses being cast on the client will turn to blessings when QObara-Meji turns to Okanran Méji, negative forces usually give way to positive, benevolent forces. On these, Ifa says: $akote mojalawa Dia fun Akuko'die Otanngalanja Tins'awor'ode Qwa Fbo ni won niko waa se Translation Sakoto mojalawa He was the Awo who cast Ifa for Akuko'die Otanngalanja, the Big cock When going on Ifa mission to the land of Owa He was advised to offer ebo Akuko'die Otanngalanja, the Big Cock, was a very versatile and intelligent Babaldwo. He started learning Ifa from his infancy. By the time he was 22 years old, he had gathered the reputation of being a competent Ifa priest. He was being sought from far and near. His major weakness however, was that he lacked respect for elders; especially those elderly Babalawo whom he felt were not as brilliant as himself. He considered this as laziness on their part. He used to look down on them and viewed their activities with contempt. Several wise counseling for him to change his attitude towards the elders fell on deaf ears. One day, the Qwa, king of Ijésa land, invited Akuko'die Otanngalanja, along with several elderly Babalawo to his Palace for Ifa consultation. He considered his going to the Qwé's palace as a sort of competition between him and all the other Babalawo who were invited along with him. He therefore wanted to know what he needed to do for him to steal the show from the hands of all the invited Babalawo on that day. Consequent upon this, he went to the house of Sakote Mojalawa, one of the few elderly Babalawo whom he respected for If4 consultation: would he be the Awo whose star would shine brightest in the Qwa's palace? Would he be able to beat ail the other Babalawo hands down? Would he return home with more honours and financial success? Sakots Mojalawa assured Akuko'die 546P okanran Mofi Otanngalanja that he would return home with more honours and riches only on the condition that he comported himself properly and accorded due respect to elders. He was advised not to be too forward where he was going and to always wait for those in positions of authority to invite him ta take any step before he volunteered himself. He was assured that if he could keep to this simple rule, he would return with success and greater reputation. He was advised to offer ebo with one matured he-goat and ” plenty of palm oil. When he heard the warning of Sakato Mojalawa, Akuko'die Otanngalanja considered it to mean that Sakoté Mojalawa had joined the league of those elderly Babalawo who found it difficult to allow up-and-coming Ifa priests to display their potentials due to envy. There and then, he lost respect for Sakéto Mojalawa. He made up his mind that he would go and offer the ebo but would never step his house again. He purchased the he-goat and palm oil, returned to the house of Sakoto mojalawa who offered the ebo for him. He left with the resolve that that day was the last time the elderly Babalawo would see him. On the appointed period, he left for the Qwa’s palace with the determination to show those elderly Babalawo that their time was up and that they ought to give way to younger generations of Babalawo to exhibit their talents. At the home of Qwa there were several Babalawo, Akuko'die Otanngalanja was one of the youngest invited Babalawo. He was very excited and eager to display his vast knowledge in Ifa. As soon as they started, he practically took over proceedings in utter disregard for the laid-down rules in the conducts of Ifa practice. He held the elders in unbelievable disdain. The elders felt insulted and highly humiliated. He was just jumping at any opportunity to display his talents. The elders left him to satisfy himself. At the end of the consultation, some of the Babalawo who were present gathered together and swore on him. They also invoked the rain to fall on him, thereby spoiling his things and drawing negative elements into his life. When he reached home, all his things got spoilt. Where he was hitherto being given respect, he was being viewed with scorn; where he was 547Me Dide: An Irvftation to ife Consuttstion hitherto being honoured, he was being humbled. His numerous customers began to notice that what he had hitherto been doing for them with good results were now being trailed by failure and disappointments. All his customers began to run away from him. His very few friends began to steer clear of him for fear of being afflicted with his bad-tuck. In sheer desperation, Akuko'die Otanngalanja rushed to the house of Sakoto mojalawa for help. Sakoto mojalawa consulted Ifa for him. Okanran-Meji was revealed again. He told him that he was the cause of his problems and misfortune. He was informed that he had earlier been warned to no avail. He was told that ifhe could turn a new leaf, have respect for elders and constituted authorities and offer the appropriate ebo, his sadness would give way to joy: his misfortune would be replaced with fortune and his disappointments would change to boundless opportunities. Knowing fully well that his past actions and his refusal to heed wise counselling of the elderly and more experienced Ifa priest had landed him in his condition, he made up his mind to follow the advice given to him. He informed Sakoto mojalawa that he was ready to change his attitudes and would definitely atone for all his previous misdeeds. Sakotd mojalawa then advised him to offer ebo with one matured he- goat and plenty of palm-oil and money. He complied. After this, Sakoto mojalawa pulled all the tail feathers of Akuko’die Otanngalanja, ground same into fine powder and spread the powder into Qpgn-Ifa. He used it as lyerosvn to imprint Obara-Meji. He recited this stanza in Okanran Méji, While reciting the stanza he was steering the Opon-Ifa until he turned the Obara-Meji into the opposite direction to form Qkanran-Meji. After this, he made nine incision marks on Akuko'die Otanngalanja's head and used the powder to rub the marks. There and then, all the negative elements lefthim. He returned homea renewed and revitalized man. Soon after this, luck began to shine on him. His things began to take shape. His self-confidence returned. His clients began to return to him one by one. His fortunes began to rise together with his profiles as a highly competent Babalawo. He saw the need to accord elders their due respect. He was never too forward. He never did anything to slight elders. He never made 548Worenan tp any move without due consultation and permission from elders. From the day he began to do these, he lived happily ever after. Sakoto mojalawa Dia fan Akuko’die Otanngalanja Tints'awor'odeQwa Fb ni won ai ko wad se O gbe'bo, 6 ru'bo Ojo pa Alakg lonti Ore idi doodi Asubi Awoastd'asure Translation Sakote mojalawa He was the Awo who cast Ifa for Akako'die Otanngalanja, the Big Cock ‘When going on Ifa mission to the land of Qwa He was advised to offer ebo He complied Rain had fallen on Akaka, the Cock, today The tail plume had served its contrariness And the misfortunes of the Awo had turned to opportunities Ifa advises the person for whom this Odu is revealed to avoid being too forward in anything he/she is doing. He/she must avoid the temptation of thinking that without him/her certain things cannot be do right or correctly lest he/she is exposed to physical, emotional and spiritual displeasure of elders, If this had already happened and he/she is experiencing hardship associated with the displeasure of elders, it is advisable for him/her to atone his when bad behaviours and then use the tail feathers of the cock and mark nine incisions on his/her head as explained above. If this is done correctly, misfortune will surely turn to fortune and sadness to joy. 14, Ifa says that something is about to get lost or had already been lost by the person for whom this Odu is revealed. Ifa says that he/she need not search for it too much. If he/she did, if he/she invites the law enforcement agent, or uses private investigators, or employed 549Ife Dida: An invitation to ife Consuitetion spiritual means to search for it, the outcome will not be in his/her favour. He/she will be worse off than ever before the item being looked for got lost or missing. Ifa says however that the most realistic method to use was to THREATEN to either use the law enforcement agents, or private investigators or use occult means or any other means available to him/her to search for the lost item, without carrying out the threat. Ifa says that by so doing, it will lead to unbelievable financial success, more respect and honour for him/her. Ifa says that there is the need for the person for whom this Odu is revealed to offer ebo with three pigeons, three cocks and money. He/she also needs to serve Sangé with one cock, bitter cola and palmoil. Ifthese can be done, success awaits this person. On this, Ifa says: Afefé ntl f¢'gl oko Helé-ilelé Efuufu lele nti se'we agbon jiajia Mariwo ope nl owl fan'ra won tele Tiwonfinyoo Did fan Awa-Itu-La Toniltdounte son Oun yoowao Ebg ni won niko se Translation The breeze is itwhich blows the farm tress gently and quietly And the tempestis it which blows the coconut leaves strongty and violently The newly-sprout palm fronds do not inform each other Before they spring up These were Ifa's declarations to Awa-Ita-La (He-who-searched-for-his- he-goat-and-became prasperous-in-the-process) Who said that his he-goat which got lost He must search for it He was advised to offer ebo Sango had a very strong, big he-goat. Every morning, he would wake up only to find this he-goat by his door-step waiting for its food. After feeding, the he-goat would follow Sango around for sometimes before wandering 550Hosaran around in the vicinity. The he-goat would repeat this ritual in the evening. That was how this he-goat was doing everyday for a very long period of time. Itreached a stage that everybody could easily recognize this he-goat as the property of Sango. One day however, Sango woke up in the morning but could not find his he- goat. This surprised him because he knew this was unusual. He quickly dressed up and called people to help him search for this he-goat, in the event that it fell into a ditch or was caught by a trap. They searched everywhere but the he-goat was nowhere to be found. It soon became dear that the he-goat had been stolen. This infuriated Sango that someone or group of people would have the effontery to steal his he-goat. He therefore resolved to teach the culprits a lesson which they would not forget easily. Before he did this, he wanted to identify whoever stole the he-goat so as to mete out whatever punishment which would suit his fancy to him/her or the group. Consequent upon this, he went to the home of the Awo mentioned above for Ifa consultation, The Awo informed Sango that he had lost something very dear to him and he had made up his mind to find it by all means possible. The Awo however advised him not to look for the lost item too much and never take any punitive measure against the culprit. Sango was warned that looking for it too much or punishing the offender would not be in his own interest as the outcome would never be in his favour. He was advised that he could threaten to punish the offender(s) without necessarily carrying out this threat. If this could be done, he was assured that this would lead to unprecedented fortune for him. He was also advised to offer ebo with three pigeons, three cocks and money. He was also to serve his spirit (for the client, he/she needs to serve Sango) with one cock, bitter kola and palm-oil. Sango complied. The next day, Esu Odara came to Sango and asked him what plan he had to retrieve his he-goat from those who had stolen it from him. Sango responded that Ifa had asked him not to look for the he-goat too much, not to punish the offenders but to threaten those who had done it. Esa Odara told Sango that he (Esu Odara) already had a plan for that. He urged Sango to dress up. Sangé did. They headed for Alard’s palace (the Qba of Tara 551{fa Dida: An invitation to Ha Consultation Ekiti). Sango informed Alara that some people had stolen his he-goat and he planned to send thunder and brimstone to their homes to destroy them. Alara pleaded with him not to do so. After much persuasion Sango allowed himself to be persuaded and he told Alara that, but for his intervention he would have destroyed all the culprits and their relations. The next port of call was the Palace of Ajerd (Oba of Ijerd Ekiti). He repeated his threat and he also allowed himself to be persuaded. After this, he headed for the palace of Qwarangun of Ila, Qlgyoo of Oyo, Orvikayi of Tkoyi, Awujalé of ‘Tj@bs land, Olofin Adimula of Ié-Ifé, Akdrigbé of Réma land, Oldwoo of Iwo, Alakétu of Kétu, Ol6wo of Owd and so on. He threatened to destroy all his culprits and their relations. He also allowed himself to be persuaded against taking such action. Esa Odara then asked him to return home. He did. The next day, Esa Odara went to the palace of Aldrd and asked him what he wanted to do to compensate Sango for heeding his advice. After much deliberation they concluded that it would be good and very befitting for Alara to send to Sango the equivalent amount of 100 he-goats. Esu Odara also went to the palaces of Ajero, Qwarangun and all the other Oba to whom they had earlier gone to report the matters. Three days after, while Sango was just ruminating over the fruitless journey he made to several places with Esv Odara, the delegation of Alara arrived. They gave him the money with the appreciation of the Alara to a worthy friend who would listen to the advice of his friend. A few moments after, the delegation of Ajero arrived with money and appreciation. All the other Oba sent in their own money and appreciation. Sango could not believe his luck. He had more money than anyone in his environment. He had money to buy more than 6,000 he-goats he was full of praises for his Awo, Esu Odara and Olodumaré. Those who were aware of the turn of event nicknamed him Awé-Itd-la, he-who-searched-for-his-he-goat-andbecame-prosperous-in- the-process. Afefé ntl fe'gi oko ilelé-ilele Efaufu lele nii se'we agbon jiajia Mariwo ope nio wi fun'ra won tele Tiwonfin yoo Dia fun Awa-Itu-La To niitu oun tosonu 552H onanan ta Oun yoo wao Ebg niwgnnikose Ogb'ébo, oru‘ho Ko pé, Ko jinna Ewa ba nibayo Ewa woreo Translation The breeze is it which blows the farm tress gently and quietly And the tempestis it which blows the coconut leaves strong) and violently The newly-sprout palm fronds do not inform each other Before they spring up These were Ifa's declarations to Awa-Itu-La (He-who-searche -for-his-he-goat-and-became prosperous-in-the-process) Who said that his he-goat which got lost He must search for it He was advised to offer ebo He complied Before long, not too far away Join us in the midst of joy Come and behold ire Ifa says that the person for wham this Odd is revealed needs to be patient and avoid taking any punitive measure against anyone so as not to block his/her chances of prosperity and greatness. Ifa says that taking punitive measure against people by the person for whom this Odu is revealed can only lead to regret disappointments and disaster for him/her. 15. fa says that there is the need to offer eb for a strikingly beautiful lady where this Odv is revealed so that hers will not be a situation where she will known for only her beauty but not with children. Ifa says that this lady's chance of becoming barren woman for the rest of her life is very high. There is therefore the need for her to lay less emphasis on her beauty which she really possessed but to struggle to become a mother of children in her life. Ifa advises this lady to offer ebo with eight rats, eight fish, three 553{fe Dida: An invitation to tfa Consuitation hens, three cocks and plenty of money. Ifa also advises her to maintain chastity throughout her life and not to engage in selling her body and beauty, On this aspect a stanza in Okanran-Méji says: Oju mo'ni Ipo Aimo ni Ofa Oju ki ri eni tire ko ma ki Dia fun Nini gmo Ere L'Apa Oma lanowg kaagun biigba agogo Eyiti won nike fiewa sile Ebo omo ni wonni ko se Translation To have acquaintances at Ipo Andto lack one at Ofa One cannot see one's acquaintances and refuse to extend one's greetings to them These were Ifa's declarations to Nini the daughter of the Boa conscriptor of Apa town The offspring of those who pluck strong charms as if they were calabashes used in drumming She was advised to lay less emphasis on her beauty And offer ebo so as to bear children Nini was the favourite daughter of the great Boa Conscriptor of Apa town. She was very beautiful. She was also aware that she was blessed with good looks. She was therefore determined to exploit this natural gift to the fullest. There was no extent she could not go in order to enhance her beauty and by extension, her marketability. There was no man she believed that she could not seduce. Those she could not do with her body. She would do with strong charms which her family possessed in abundance. Anytime she seduced a man successfully, she considered it her personal conquest. She therefore concentrated on seducing the high and mighty in the community. After she had completely subdued her territory, she extended her dragnet to neighbouring communities. It was success after success. She soon had a reputation of having her ways on any issue and with anybody in the community. 554Honan tos In order to maintain her status as the most desirable lady in her area, she went to the Awo mentioned above for Ifa consultation. The Awo however advised her to lay lass emphasis on her looks and concentrate on how to get married and build her own family, The Awo advised her to stick to only one man and drop all her chains of lovers and admirers. She was asked to get married before it would be too late for her to bear children again. She was also advised to offer ebo with eight rats, eight fish, three cocks, three hens and money. When Nini heard these, she was extremely angry with Babalawo. She considered the advice as unprecedented insult on her person. Asa princess of Apa, she felt that the Awo had gone beyond his bound by addressing her the way he did. As someone who hailed from a home where they specialized in the preparation of potent charms and medicines she felt that there was no problem the charms could not solve, As a beautiful lady, she felt that there was no man she could not have as husband whenever she was ready. She therefore concluded that the Awo was out to insult her out of envy. She also considered the eb the Awo asked her to offer as a means of reaping where the Awo did not sow, She simply told the Awo to get lost. She stormed out of his house and vowed never to return there. She continued her way of life without looking back. She also refused to take caution from anyone. To become pregnant was never a problem for Nini. The only snag was that she could not say with certainty who was responsible for the pregnancy because of her chains of lovers. As a result of this, she never wasted time in terminating the pregnancy. The herbs for doing this were well known to her because of her family background as strong herbalists. Whenever she was infected with veneral diseases, it never took her time to find remedies to her problems. She did these for a very long time. It brought her notoriety wealth and Influence, At the same time, the strong herbs she had been using over time destroyed her womb and body. By the time she proclaimed her readiness to get married; many prospective husbands had turned their backs on her. She was however lucky to get somebody to marry her. Several years after marriage, she was not 555