Chapter 12 OTURUPON MEIJI te ia if WdChapter 12 OTURUPON MEJI Alias - QLOGBON MEJl (EJI-OTURU) Ifa says that it foresees all the good things of life for the person for whom this Odo is revealed. Ifa says that this person shall be blessed with wealth, good spouse, fine children and long life. He/she needs to avoid quarrell or misunderstanding with anyone. Ifa says that he/she is very close to Osun and he/she shall receive the blessing of this Divinity. He/she shall also occupy important position in his/her life. Ifa advises this person to offer ebo with two pigeons, two guineafowls, two cocks, two rats, two fish and money. He/she also needs to feed Qsun with one hen. On this, Ifa says: Bi mo ba pénowti Ifa gbogbo a maa ko si mi |I'enu Ipordro-Ipordéro Bimo ba pén 6 fo Ikin gbogbo a maa bo si mi |'éte Iperoro-Ipororo Ikin mi gbira Ikin naa, Ikin ojé Agbonja, oloko 6 tuka Aparakata ni baba ayanmo Eyi kéré-keré-keré ni won ni pel'agbeje Ojo p'alamu gka tu yegbeyegbe Dia fun Gdnnugun Tli$'qomo won lode Ilarée Abu fun Akalamagbo Tlis'omo won I'ode Tlayo Dia fun Tentenren 820Ti s'omo won I'ode Iremo Ebo ni won niki won waa se Translation Whenever J intend to talk All Ifa stanzas will be flowing into the Mouth Whenever I plan to speak All Odo Ifa will be flowing into my lips My powerful Ikin The Ikin that were made of lead When the hornets attack, the farmers scatter everywhere The Aparakata, the basin calabash, is the father of Ayanmd the Keg The smallest type is known as Agbéje Rainfall makes the guinea-corn grow Bountifully These were Ifa's messages to Gdnnugdn, the Vulture Their offspring at Ilaré (the land of merriment) And also to Akalamagbo Their offspring at Ilayd (the land of joy) And to Tentenren Their offspring at Irémo (a quarter in Ilé- Ife) They were advised to offer ebo The three of them, Gdnnugtin, Akalamagbo and Tenténrén were friends. Their major concern is life was to be relevant in their lives. They wanted to occupy important positions and be able to perform up to the expectations of those who put them in those positions. One day, they went to the home of the Babalawo mentioned above for Ifa consultation. During consultation, Oturapon-Méji was revealed. The Awo told them that they surely would occupy relevant positions in their lives. They were advised to be hardworking and to offer ebo with one matured she-goat each. They complied. Before long, Igiin was put in charge of ensuring that all ebo offered on earth were accepted in heaven, Akalamagbo was put in charge of ensuring that all Ord, Traditionalism performed on earth were accepted in heaven, while Tenténrén was to 821ifa Dida: An invitation to Hfa Consultation ensure that the reasons why people offer ebo and perform rituals were achieved by those who did them. Ever since that time Igunnugun, Akalamagbo and Tenténrén were always in high demand. Not only this, everyone respected them highly, because without them, all ebo, etatu, Ord and so on would not be accepted and the positive results would not manifest in the lives of those who performed them. Nibf o wu Alapandede nif ba wo'lé lya ré Ikorord-Ikororo Nibio wu baba omo nii ba wo'lé omg 0 Erawa sasuusu, Awo ile Alakole-Mesin Dia fun Alakole-Mesin Omoar'dpako bénbe ja'gun eremi Ebg ni won ni ko waa se Translation Wherever pleases Alapandede , the Bat, is where it will take to enter its mother's house Wherever pleases the father is where he will choose to enter the home of his child . Erawa sususo, the Andropogon Gayanns, the resident Awo of Alakole- Mésin, the Oba of Ikolé-Ekiti He cast If for Alakolé-Mesin He who uses a paddle to row his boat to safety He was advised to offer eb Alakolé-Mésin was a great traveller before he was installed the Oba of Tkolé-Ekiti. He went for Ifa consultation in order to determine how he would be having journey mercies anytime he went on travel. The Awo advised him to offer ebo with two guinea fowls, two pigeons, two cocks and money. Hecomplied. Since that time until he died, he was always going and returning safely. He sometimes went with all his family and nothing happened to any of them. Agbon-on mi ab'trin korokora Awo ile Olobaramoje Dia fun Olobaramoje Ti yoo torigmo re Ti yoo k'ijé ni'nu Ibu Ebo niwon niko waa se 822if Oturupon Meji Translation The coconut with its awkward movements The resident Awo of Olébaramoje He cast Ifa for Olobaramojé Who shall because of his child Stay for seven days in the water He was advised to offer ebo Olobaramojé had a very beautiful daughter. The daughter was loved by everyone close to Olobaramoje. She was very gentle, level headed, straight forward and easy-going. She was also very humble. She respects everyone. When she was ripe for the marriage market, the ceremony was well attended. As soon as she entered her husband's home. She took ill. It was thought to be a simple ailment at first. Soon, it became severe. ‘They began to take her everywhere. There was no solution. In the process of taking her from place to place they discovered that she also had fertility problem. All remedies failed. One day, Olobaramojé asked the husband of her daughter to bring her back to him. His son-in-law did. Oldbaramojé summoned his resident Awo to come and cast Ifa for his daughter in order to determine exactly what was wrong with her, and the steps to take to solve the problems. The Awo informed Olobaramojé that the ailments which afflicted her daughter would soon disappear. He advised him to ra'ri Osun, initiate her into Osun because she was a daughter of Osun. He assured Olobaramojé that as soon as she was initiated, all her problems would vanish. Olobaramajé instructed his household workers to go and procure all the initiation materials. The next day, the initiation process was started. For seven days, Olobaramdje was by the river with his daughter. None of her husband's relations was there. The husband was also absent. This made Olobaramoje to decide that if in the end his daughter got well, he would never allow her to return to her husband's house again. On the seventh day, Osun declared that there must not be any quarrel or disagreement. Osun said that she had come to rejoice with Olobaramoje 823and his family and not to fight. When they concluded the ra’ri, initiation rites and returned home, Oldbaramdje's daughter became well. All the ailments disappeared as predicted. She returned to her husband's home and in that same month, she became pregnant. Everyone involved was happy. Olébaramdjé and his daughter gave thanks and praises to their resident Awo who in turn praised Ordnmila, Ifa and Olédumare. Ifa says that afl shall! end well for the person for whom this Odo is revealed. Bimo ba pe no wii Ifa gbogbo a maa ko si ml I'enu Iporord-Iporord Bi mo ba pe nofo Ikin gbogboa maa bo si mil'ete Ipororo-Iporore Ikin mi gbira Ikin naa, Ikin oje Agbon ja, oloko 6 tuka Aparakata ni baba ayanmo Eyi keré-kere-kéré ni won nt pe l'agbeje Ojo p'alamu gka tu yegbeyegbe Dia fun Gunnugun Tiis‘omo won l'ode Ilare Dia fun Akalamagbo Tii s’9m9 won I'dde Tayo Dia fun Tentenren TH s'gmo won I'6de Irémo Ebo ni won ni ki won waa se Won gb'ébo, Won ru'bo Bao bariIgun Aodlee s'ebo Ba ort Akala Aolees'oro Ba ori Tentenren Aye oleete'ju Won sése rilé ohun oro si'lé l'Akgle Ilé Igun dé, Igun gba geere s'ebq Tigan-an Ore Asingba ‘gna Omu Nibi 6 wu Aldpandede nii ba wo'lé lya re Ikorord-Ikorord Nibi 6 wu baba omg nil ba wo'le 9mg 0 Erowa susausu, Awo ile Alakole-Mesin 824ii Oturupon Mejl Dia fun Alakolé-Mesin Omo ar'dpakd bénbé ja'gun eremi Ebo ni won niko waa se Ogb'ébo, 6 ru'bo Nibi won gbé nse amurérée Ti won se amurerée Won ns'atélewo oma belenje-belenje Won ns'ateélese omo belenje-belenje N'tlesi Oro Nit'Elemere Arigbajo Lébé Okunkan k60 Lebé Agbon lan wi Agbon-on mi ab'trin korokore Awo ile Olgbaramoje Dia fun Olobaramdje Ti yoo toriqgmo re Tiyoo k'‘ije ninu ibu Ebo ni won ki o waa se 0 gb'éba, O ru'bo Njé Iya Osun Ewojf al'aré dé Eré ni yeyé wa se Ko majao Translation Whenever I intend to talk All Ifa stanzas will be flowing into the mouth Whenever I plan to speak All Oda Ifa will be flowing into my lips My powerful Ikin The Ikin that were made of lead When the hornets attack, the farmers scatter everywhere The Aparakata, the basin calabash, is the father of Ayanmo the Keg The smallest type is known as Agbéje Rainfall makes the guinea-corn grow bountifully These were Ifé's messages to Gunnugan, the Vulture Their offspring at Ilaré (the land of merriment) And also to Akalamagbo Their offspring at Ilayd (the land of joy) And to Tentenrén Their offspring at Irémo (a quarter in Ilé-Ife) They were advised to offer ebo 825Whenever I intend to talk All Ifa stanzas will be flowing into the mouth They complied If we do nat see Igdnnugdn No successful ebo can be performed And without Akalamagbo We cannot perform any successful ritual Inthe absence of Tentenrén There will be little of comfort on earth As they gather all ebo materials together Igun moved close to the ebo Igun of Gan-an Ore And Asingba on the way to Oma land Wherever pleases Alaparidéde is where it takes to enter it mother’s house And wherever pleases the father is where he chooses to enter the home of his child Erowa sdsousu, the resident Awo of Alakole-Mesin He cast Ifa for Alakolé-Mésin He who uses a paddle to row his boat into safety He was advised to offer ebo And he complied This is where they row with their two hands And also with their two feet Intlesi Oro That of Eleméré Arigbajo We are not referring to the Date-palm We are actually referring to the Coconut The coconut with its awkward movements The resident Awo of Oldbaramoje He cast Ifa for Olobaramdje Who shall because of his child Stay for seven days in the water He was advised to offer ebo He complied Here comes lya Osun, the mother of joy and merriment Our mother has come to play Not to quarrell or fight Ifa says that all things will work out in favour of the person for whom this Od) is revealed. Ifa advises ebo as stated above. As long as all these ebo are offered, nothing will stop the person for whom this Odd is revealed from 826i Oturupon Mefi realizing his/her dreams. 2. ‘Ifa says that the world will be compassionate with the person for whom this Odd is revealed. Ifa advises this person to always seek the favour of Olodumaré, Ifa and fellow human beings at all times. Ifa says that he/she must never think that he/she is smarter or wiser or more competent that the rest of the world. He/she needs to be humble and respectful at all times. By so doing, Ifa says, he/she will achieve all his/her heart's desires. There is nothing that he/she desires that will not be realized. Ifa advises this person to offer ebo with two rats, two fish, two hen, two guinea fowls, two cocks and money. He/she also needs to feed Ifa with one hen. He/she will also need to feed the Mothers of the Night in form of Ipesé with one female duck. On this, Ifa says: Ologbdn ota Koko omis'éti aso Moranmoran 6 mo’'ye iyepe ile Arinnaka 0 de'bi ile gbé pekun Gun'gi-gun'gi ko gun'gi ré koja ewe Dia fun Orunmita Baba nisawo lo lu Aanu Ebo ni won niko waa se Translation The wise cannot tie water into a knot with cloth The knowledgeable cannot know the number of sand grains 0 the ground The traveller cannot reach where the road ends The tree climber cannot climb the tree beyond its leaves These were Ifa's declarations to Oranmila When travelling on Ifa's assignment to the land of Adana Compassion He was advised to offer ebo Ordnmila was asked to come and help mend the lives of the inhabitants of Aanu land. At this time in the life of Orunmila, he had no money, no spouse, no child and no help from anywhere. In spite of the fact that he had the 827fa Dida: An Invitation to Ifa Consultation knowledge and competence, everything stood still for him. Nobody was Prepared to assist him. None wished to lend him a hand and ensure that his life improved. When Ordnmila got this message, he went for Ifa consultation in the home of his students. During consultation, Ifa made the declarations above. Asa result of these declarations, Orunmila was told that he needed the ebo to make people take a compassionate look at his condition. He was advised to offer ebg as stated above before going to the land of Aand. He was also advised to feed Ifa and perform Ipésé for the Mothers of the Night. Orunmila sold some of his dresses and tools to buy the ebo materials. He also learnt never to show that he was wise or knowledgeable. He was determined to show more humility than ever before. After this, he left for Adnu land. When he got there, he began to work for the inhabitants of this fand to ensure that their lives will improved. In the end, he succeeded. Life improved. There was improvement and development in the land. There was happiness and contentment. It got to a stage that the inhabitants planned to show their deep.appreciations for Oranmila over all his efforts onthem. Ordnmila however made it look to them that he needed all their compassion and without it, he could achieve nothing in life. When they realised this, they began to plan how to assist him. All of them decided to pay him generously for his services. Before long, Orunmila became a rich person. He soon had his own spouse and together with the wife, they had many children. They also had their personal home. As he was acquiring all these things, he was making the inhabitants of Adnd land feel that if not for them, he would have amounted to nothing in life. This was why the inhabitants of this land also determined to assist him the more. Qlogbon ota Koko omi s'éti aso Moranmaran 6 mo’ye iyépe ile Arinnaka 6 de'bl ile gbé pekun Gun'gi-gun’gi ko gun‘gi re koja ewe Dia fun Orunmila Baba nsawo lo Tid AdnuEbo ni won niko waa se 828J | Oturupon Meji 6 gb'ébo, Oru'bo Ko pé, Kojinna Ire gbogbo wa ya dé tuturu Ajelo wo mi Es'aanu mio Eyin eniyan es’aanu mio Ayalowa mi Es'adnd mio Eyin eniyan es'aanu mio Omo lo wa mi Es'aanu mio Eyin eniyanes'aanu mio Tlélo wu mi Es'aanu mio Eyin entyan es'aand mio Ire gbogbo lo wu mi Es‘aanu mio Eyin eniyanes'aanu mio Translation The wise cannot tie water into a knot with cloth The knowledgeable cannot know the number of the sand grain on the ground The traveller cannot reach where the road ends The tree climber cannot climb the tree beyond its leaves These were Ifa's declaration to Orunmila When travelling on Ifa’s assignment to the land of Adnu Compassion He was advised to offer ebo He complied Before long AllIre in life came in abundance Itis money that I need but lacked Please have compassion for me Fellow human beings, please have compassion for me Talso need a spouse Please have compassion for me Fellow human beings, please have compassion for me Talso lacked children Please have compassion for me Fellow human beings, please have compassion for me Tequally need a home of my own Please have compassion for me 829a Dida: An invitation to fa Consultation Fellow human beings, please have compassion for me Ineed all the Ire in life Please have compassion for me Fellow human beings, please have compassion for me Ifa says that the world shall take a compassionate look at the person for whom this Odd is revealed. This person also have a duty to be humble and not to prove that he/she is more intelligent or knowledgeable than all others. 3. Ifa says that the person for whom this Odd is revealed is right in the Midst of enemies. Ifa says that he/she will overcome all these enemies. Ifa says that there is no point in running away from these enemies as this action will not bring any useful relief to him/her. There is also no point in refusing to associate with the enemies either. All what he/she needs to do is to learn how to live with these enemies. Itis part of his/her destiny to be, and stay, in the midst of enemies. While in their midst, Ifa says that he/she will be able to achieve greatness, happiness and longevity. Ifa advises this person to offer ebg with one matured he-goat and money. He/she also needs to feed Obatdld with 16 snails, shea butter and pounded yam. On this, Ifa says: Ajalu yinkin-yinkin-yinkin Awo Epon Dia fun Epon Epon ni torun bo waye Owa nbe laarin ota Ebo ni won ni ko waa se Translation To be kicked left and right, the Awo of Epon, the Scrotum That was the Ifa cast for Epon, the Scrotum When coming from heaven to earth And he was is the midst of enemies He was advised to offer ebo During the creation of human beings, Obatala, Ogdn and Osodsi were the 830tt Oturupon Meji architects and designers of human specie. Qbatala however had the final say on all creation and design matters. After designing all human parts, they decided that males would have scrotums which would be manufacturing semen for human reproduction. This scrotum was to be placed in between the thighs. When the scrotum heard this, he became very apprehensive. He felt that he was too delicate to be placed in the midst of the two thighs. He was convinced that he would be crushed to death in no time. When he realised that Obatala was determined to place him between these potentials enemies, he went for Ifa consultation: would he ever survive where Obatala planned to place him? Would he be able to perform his assignment if he is in the midst of these enemies? The Awo told him that even though he was located in a place that made him very apprehensive, nonetheless, that place was the best for him. The Awo assured him that he was placed there because he could not survive where there was too much heat or cold. He therefore needed to be located in a place where either the heat or cold would not be too much and unbearable for him. He was told that this was the major reason why he was placed in between the thighs as an attachement. He was also told that he was attached there in order for him to have his own individual identity. This will not make anyone or anything to consider him as part of the thighs. He was told to accept where he was put although the thighs will try to crush him out of envy but they would never succeed. He was advised to offer ebg and feed Obatala as stated above. He complied. That was how Epon, the Scrotum was placed in the midst of his enemies right from heaven. He stayed there. The thighs were not happy that Epon was given the important duty of producing the semen for reproduction. They conspired to eliminate, or atleast crush him. They kicked him left and right everytime. All their efforts had no effect on Epon. Instead, Epon was waxing stronger everytime. Epdn stayed in the midst of these enemies and performed the roles assigned to him from heaven successfully. Ajalo yinkin-yinkin-yinkin Awo Epon Dia fun Epon Epon ntorun bd waye O wa nbé ldarin ota Ebo ni won ni ko waa se 831Jfa Dida: An invitation to ife Consultation Ogb'¢bo, oru'bo Ko pé, Ko jinna Ewa ba ni laruuse ogun E wu yoo maa wu epén ni Epon ko nti fo Translation To be kicked left and right, the Awo of Epon, the Scrotum That was the Ifa cast for Epon, the Scrotum When coming from heaven to earth He was is the midst of enemies He was advised to offer ebo He complied Before long, not too far Join us where we achieve victory Epon can only face threat He can never be crushed Ifa says that the person for whom this Od) is revealed shall be threatened on a regular basis by his/her enemies. That is where it willend. They will never be able to overcome or inflict any harm on him/her. 4. Ifa says that the person for whom this Odu is revealed shall not fall into the trap set for him/her by the world. Many people are conspiring against him/her and they are watching him/her looking for the slightest opportunity for him/her to fall into the trap they had set for him/her. Some of his/her own blood are part of these conspirators. His/her offence is that he/she is performing the assignments given to him/her very well and with dedication. They are not happy with him/her that he/she is succeeding in his/her assignments. Ifa advises the person for whom this Odd is revealed to avoid going to visit anyone who is sick at this period. For those born by this Odo, they must enquire from Ifa and offer all appropriate ebo before ever venturing to visit any sick person. He/she must also avoid going to where someone has just died. Ifa warns that he/she needs to be very watchful in all his/her deeds. He/she must always have it at the back of his/her mind that people are watching his/her movements in order to look for opportunity to catch him/her. 832I! Oturupon Maji Ifé advises this person to offer ebo with 10 cocks, one long staff, 10 neddles, 10 nails and money. The needles and nails would be driven into the staff half-way and the staff is to be placed besides Esu after the ebo had been offered. On these, a stanza in this Odu says: Asin niif'enu gbé'sa Igangan eerun fenu foye Ejo lo Fenu pekun atari Did fun Ifa-Deere Tii s'qlotan Old-Igbe Ebo ni won niko waa se Translation Asin, the Smelly Rat, uses its mouth to dig holes And Igangan ééron, the Black Ants, use their mouths to search for food The snake has its mouth at the tip of its head These were Ifd's messages to Ifa-Deeré The child of Oia-Igbo He was advised to offer ebo Tfa-Deeré was the first son of Old-Igbo. He was very close to his father. Old-Igbo was the spiritual undertaker for all the animals in the forest. When he died, his son, Ifa-Deere took over. He was doing all the works as effectively and efficiently as his late father. For this reason, many people were not happy with him. This included some of his own brothers who felt that why must it be only him who must be receiving all the honours that were due to the whole family. His brothers joined other people outside and conspired together to eliminate Ifa-Deéré. They went and planned with Ekan, The Leopard, to eliminate Ifa-Deeré. One day, the animals came to announce the death of Ekun to him. He was told to come and perform all the rites on the remains of Ekan before he was given a befitting burial. While they were saying this, something kept telling Ifa-Deéré that all was not right. As a result of this feeling, he went for Ifa consultation in the home of the group of Awo mentioned above. The Awo told him to beware of conspiracy. He was informed that there was a grand plan to eliminate him. He was warned to be very careful. He was also told that his own blood relations were among the conspirators. 833Ifa Dida: An invitation to ia Consultation The Awo told him to offer ebo as stated above. He complied. After this, they handed over the staff to him and they told him to use the staff to prick any dead animal with all his might three times before moving close to the corpse, He thanked the group of Awo and left for the home of Ekun. When he got there, he saw all the conspirators in front of the home of Ekun. They urged him to move in quickly and begin the rite. He went in with the staff. But instead of moving close to Ekun, the Leopard, he began to chant Tyeré songs thus: Oniekuno Asinrin nnii fenu gbe'sa eyin ni mo n peri.....hen! Iraa mi, Igangan eerun nii fenu fo'ye........ hen! Ejo nti fenu pekun atari........ ..Hen! Dia fun emi Ifa-Deere Tii $‘oiotan Olu-Igbo.......... Hen! Erin ku, Ifa-Deere tuu.......hen! Irda mi, Ffon ku, Ifa-Déere tau...,.hen! Won nt ki Ifa-Deeré waa s'ore Ekon o....,hen! Eyin-eyin lad s'oro ilé e wa....hen! Eyin-eyin B'aja ni gb'akg op'eyindao Olobiiri po! Translation Asinrin nntt ftenu gbé'sa, I call on you.....hen! ‘Igangan eérun nti f'enu fo'ye, Isummon you......hen! Ejo nti f'enu pekun atari, | call on you.....hen! You were the Awo who cast Ifa for me Ifa-Deeré The son of Old-Igbs.....hen! When Erin, the Elephant died, Ifa-Deé@ré performed the funeral ritess....hen! And when Efon, the Buffato died, | performed the funeral Now they call me to come and perform the funeral rites for Ekun, the Leopard....hen! This rites is complicated This rites must be performed by stepping backwards in form of retreat Olobiin When dogs make love, they turn their back to each other 834i Oturupon Meji Olobiiri As soon as he said this, he pricked Ekin with the staff with all his might; first time, second time, and before he did the third one, Ekan shook his body! When Tfa-Deéeré saw this, he withdrew tactically and ran to Ordnmila’s home. He narrated what he experienced to Orunmila. Tfa-Déeré was advised not to go home directly. He was told that his enemies would surely be waiting for him at home. He was also told that before he entered his home, he must “greet” his home. If anyone was lurking anywhere in his home the person would answer him. If anyone answered, he must not enter the house; but if nobody answered, then he could enter. When he got to the house, everything looked very quiet. He nonetheless did as Qranmila had advised him. He chanted Tyeré thus: Asinrin nati f'enu gbé'sa eyin ni mo n peri.....hen! Iraa mi, Igangan eérun nii Fenu fo'ye....... »hen! Ejo nfi fenu pekun atari.......... Hen! Did fun emi Ifa-Deere Ti s'9lgtan Olu-Igbo.......... Hen! Erin ka, Ifa tad «1.4 hen! Iraa mi, Efon ku, Ifa tuu.....hen! Won ni ki Ifa-Deere waa s'oré Ekun o.....hen! Onileé mi, bi mo ba re'bi ogun odun....hen! Bi mo ba r'ajo osu méfa o......-hen! Bi mo ba ké si'lea maajeé mio.......hen! Bi'lé o ba da mi I'ghun 6tan nmaa loo Otannmaa loo hehée Bile o ba da mil’chuno tan nmadaloo Orunmila oh! Bi'lée 0 ba da mi lohan 6 tan nmadaloo Translation Asinrin nn ftenu gbé'sa, I call on you.....hen! My fellow Igangan eérun nffi f'enu fo’ye, ......hen! Ejo nti f'enu pékun atari, | summon you.....hen! You cast Ifa for me Tfa-Deéré When Erin died, I performed the rites....hen! And when Efon died, |! performed the funeral rites.....hen! Now they ask me to perform the funeral rites for Ekan, the Leopard....hen! If I travel for 20 years....hen! 835fa Dida: An invitation to fa Consultation Even if Lwend for soc months.....hent Tf Lcall on my house it will reply me.......hen If the house fails to answer me, then let me go back......hen If the home refuses to answer me, then I will return to where Iam coming from......hen! When the Leopard, Ekin, heard this, he became confused. If he did not answer Yfa-Deéré, then lfa-Deéré would not enter the house. If Tfa- Deééré refused to enter, Ekun would not be able to lay his hands on him. For this reason, Ekin answered from the house “Ooooh’!!! Assoonas Ifa-Dééré heard this, instead of entering the house, he chanted another lyéré song thus: Asinrin nnifi fenu gbe'sa eyin ni mon peri.....hen! Irda mi, Igangan eerun nil fenu fo'ye........ hen! Ejo nif fenu pekun atari.......... Hen! Dia fun emi Ifa-Deere tii s‘qlotan Olu-Igbo......hen! Ti s‘glotan Olu-Igbo.......... Hen! Erin ku, Ifa tau .......hen! €fon ku, Ifa tau.....hen! Won ni ki Ifa-Deére waa s'oro Ekuno.....hen! Onilé mi, bi mo ba re’bi ogun gdun.... hen! Bi mo ba r'ajo osu meéfa o.......hen! Temi ba ke si'lé a maa jé mio.......! hen! Bi'lé 0 ba da mil'dhun 6 tan nmaa loo Otan nmaa loo hehee Bi'lé 6 ba da mil'6han 6 tan nmaaloo Orunmila oh! Bi'lé 0 ba da milodhuno tan nmaa loo Tlé ma ti da mil'ohun, 6 tan molgo...,.hen Otan mo loo hece Tle ma ti da mil'ohun, 6 tan mo lg o.....hen Orunmila hoo Tle ma ti da mif’ohun, 6 tan molgo.....hen Translation Asinrin nnti f'enu gbé'sa, I call on you.....hen! My fellow Igangan eérun ntl f'enu fo'ye, I summon you here......hen! Ejo nti f'enu pekun atari, | call you.....hen! You cast Ifa for me Ifa-Deéré the son of Olu-Igbo.....hen! 836t! Oturupon Meji When Erin died, I performed the rites....hen! When Efon died, ! performed the funeral rites Ekun.....hen! Now they ask me to perform the funeral rites for Fkun, the Leopard....hen! Tf | travel for 20 years....hen! And if went for six months.....hen! If I cali on my house it had never answered me before.......! hen If the house fails to answer me, then let me go back......hen If the home refuses to answer me, then I will return to where am coming from......hen! Now the house has given me an answer, Iam going away! Oh Orunmila I praise you The house has given me an answer, I am running away! Oh Orunmila I praise you The house has given me an answer, ] am running away! That was how Ifa-Déére used Ijasa (lyéré) to explain what was happening in his house and to tell Ekun, the Leopard that he would not enter the house because he had detected that Ekun was hiding there. Ifa says that the enemies of the person for whom this Odo is revealed shall be overcome. He/she shall be able to see through their conspiracy and evil design and shall come off triumphant. Asin nii f'enu gbe'sa Igangan éérun fenu foye Ejo Io fenu pekun atari Dia fun Ifa-Deere Ti s'glgtan Olu-Igbo Ebo ni won niko wad se O gb'eba, 6 ru'bo Ko pé, Kojinna E wa ba ni l'ardusé ogun Translation Asin, the Smelly Rat, uses its mouth to dig holes And Igangan ééran, the Black Ants, use their mouths to searc for food The snake has its mouth at the tip of its head These were Ifa's messages to Ifa-Deeré The child of Ola-Igbo He was advised to offer ebo He complied 837ifa Dida: An Invitation to Ifa Consultation Before long, not too far Join us where we achieve victory over adversaries Ifa promises victory over adversaries for the person for whom this Odd is revealed. All the conspiracy and evil designs of all his/her enemies shall amount to naught. 5. Ifa says that there is the need for two people to offer the ebo of prosperity, They may be friends, husband and wife, brothers, sisters, parent and child or just colleagues at work. They must show love and understanding for each other. They must also eschew any form of bitterness against one another. Ifa advises the two of them to offer ebo with two pigeons each, two cocks each and money. They also need to feed each others Ori with one guinea fowl each. On this, Ifa says: Ipépe idi lo fara jo akika Bée ni o lee se bi akika Did fun Lakuusa Toun Ladogo jons'oré Ebo ni won ni ko won waa se Translation The bark of Idi tree (Terminalia glaucescens) looks like akika Pangolin But it can never act like akika, pangolin This was Ifa's message to Lakdusa Who was a bossom friend of Ladogo They were advised to offer ebo Lakuusa and Ladogo were intimate friends. They loved each other genuinely. They do everything together. They ate, drank and went out everywhere together. They wore the same dresses. They were like twins. They were also poor together. For this reason, they went together to the home of the Awo mentioned above for Ifa consultation: would they ever succeed in life? Would they be able to break the chain of poverty in their lives? Would they be able to achieve all their hearts’ desires in life? The Awo told them that even though they were both suffering at that time, 838I Oturupon Maj they would soon smile. They were told that they would be blessed with fortune and financial success even beyond their wildest dreams. They were however warned never to envy each other or harbour any itl-feeling against one another. They were also advised to offer ebo and feed each other's Ori as prescribed above. Only Lakuusa complied with the advice of the Babalawo. Ladogo said that he had no time for the silly advice of any Babalawo. Consequently he refused to offer the ebo. Three months after Lakuusa offered the ebo, people started to notice that fortune had begun to smile on him. He was having more financial gain than ever before. When Ladogo noticed this, he started to give his friend both social and physical distance. He began to hate everything that his friend represented. He did not want anyone to mention his friend's name in his presence. Before two years, Lakuusa had become very successful. Ladogo began to plan against his friend. One day, Ladogo went to inflict pain on his friend “Lakuusa. He was caught in the act and was put to shame. Ipépéidilo fara jo akika Béé nidlee se bi akika Dia fun Lakuusa Toun Ladogo jo ns'orée Ebo ni won niko won waa se Lakuusa nikan ni nbe léyin to nsebo Ko pe, Ko jinna E wa bani ni jebutu Ire gbogbo Ero Ipo, Ero Ofa Enienintunseéla Tiind fil bi'nio? Translation The bark of Idi tree (Terminalia glaucescens) looks like akika, Pangolin But it can never act like akika, pangolin This was Ifa's message to Lakuusa Who was a bosom friend of Ladago They were advised to offer ebo 839Ifa Dida: An invitation fo Ifa Consultation Only Lakuusa complied by offering the ebo Before long, not too far Join us in the midst of all Ire in life Travellers to Ipo and Ofa When one's colleagues succeeded How come one is angry over it? Ifa says that this person will succeed whether or not his/her colleagues love it. Nobody can stop his/her succeess as long as he/she complies with all the instructions of Ifa. 6. Ifa says that the person for whom this Odd is revealed needs to have a change of attitude so as to have people close to him/her. His/her attitude is driving people who could be of assistance to him/her away from him/her. On the other hand, the person for whom this Odo is revealed needs to advise his/her relative to change his/her attitude in order to have people around him/her. This relative may be his/her brother, sister, cousin, parent, child, friend or even neighbour. Ifa advises this person to offer ebo with three cocks and money. He/she also needs to feed Es with one cock. No matter what he/she uses as ebo material or even materials for feeding Esu, he/she must change his/her attitude for better. He/she must behave in accordance with the socially accepted norms. If this is not done, all the money and effort spent on ebo will amount to a waste. On this, Ifa says: QOgbon nil pé ko ta6 ran‘ni Were kti gbeeé ran omo entyan Did fun Otonpero Tlisomo Iya Ere Ebo niwon ni ko waa se Translation It takes long for one to be impacted with wisdom Ttis easy and quicker to imbibe foolishness This was Ifa’s message to Otonpord The blood brother of Ere He was advised to offer ebo 840i! Oturupon Meji Otonpord and Ere were born by the same mother. They were known everywhere in town as brothers. People knew Ere as very amiable, easy- going, likeable and level-headed. Conversely, Otonpord was known as a wicked, selfish, callous and a hot-headed person. One day Otonporo went for Ifé consultation because he was unhappy that nobody seemed to love him in his community. The Awo told him that his prablem was that of his attitude. All he needed to do was to understudy his younger brother Ere and behave the way he was doing. He was also to offer ebo as stated above and feed Esu with one cock, Otonpord could see no reason why he should emulate anyone - least of all his own younger brother. During the Egungun festival of the village, all the people in the community tallied round Ere and he was the centre of attraction. All the villagers were running away from Qtonpord because of his wicked character. Otonpdrd burst into tears when he saw the crowd following his brother. He had nobody behind him. The elders in the village told Otonpord to have a change of attitude so that he too could have followers like Ere his younger brother. Alas! It was too late for Otonpord. He lived miserably for the rest of his life. Ogbon nti pe ko td0 ran'ni Were kii gbéé ran 9mo éniyan Did fun Otonporo THisomo Iya Ere Ebo ni won niko waa se O feti otun gbéba, 6 fitesidaanu Otonporo pa'wa da Koo le l'eni!'eyin biEre Otonpore Translation It takes long for ane to be impacted with wisdom Itis easy and quicker to imbibe foolishness This was Ifa's message to Otonpord The blood brother of Ere He was advised to offer ebg He turned deaf ear to the advice Otonpord please have a change of character For you to have followers like Ere 841Ifa Dida: An invitation to ifa Consultation Please change your character for good Ifa says that he will not allow this person to live a miserable life. He/she however needs to have a change of character so that people will move close to him/her and he/she will not live a lonely or isolated life. 7. Ifa says that there is the need for a group of people to offer ebo against being misled by someone who claims that he/she has the understanding, exposure and/or experience to give them advice. Ifa says that the advices which this person has been giving this group are responsible for the problems and/or crises which the group are having presently. There is the need for this group to identify this person and review its relationship with him/her. If he/she gives the group any further advice, it must be ignored. Asa matter of fact, this person must be given reasonable distance from the group. Ifa advises this group to offer ebo with three matured he-goats and money. They also need to feed Esd with one he-goat or cock. Onthese, Ifa says: Ada bidii sansa Dia fun Orunlojo igbin Won niki won rdbo emii won Translation The cutlass with its broad base That was the Ifa cast for 165 snails When they were advised to offer ebo for them to live long The 165 snails were living miserable lives. They used to die violently. They tried to find solution to their problems all to no avail. They therefore went for Ifa consultation in the home of the Awo mentioned above. The Awo told them that all their problems would soon become things of the past. He informed them that they were being misled and that was why they were having those problems. He advised them to identify the person who was misleading them and run away from such person. He also advised them to offer ebo as stated above. They complied. They promised themselves that 842i Oturupon Meji they would identify the person misleading them and run away from him/her. Petepéte ona nii m'gna se gbaa Nii m'ona se gbuu Dia fun Ifa-deere Ttise ore Igbin Ebo ni won niko waa se Translation The wet mud on the road makes the path very slippery and dangerous to trek That was Ifa's message to Ifa-déeré Who was the friend of the 165 snails He was advised to offer ebo Ifa-dééré was the friend of the 165 snails. The snails saw him as a big brother and great adviser. They relied on his counseling. Any advice he gave them was what they would follow. Unknown to the snails, he was the one who was misleading them because he had a deep-seated hatred for the snails. One day, Ifa-deeré went for Ifa consultation in order to determine if he would succeed in eliminating all the 165 snails. The Awo told him that he was like the wet mud on the road which made the path of other people slippery and dangerous. The Awo advised him to stop his bad attitude so as to avoid being exposed and disgraced. He refused to comply, telling the Awo that the reason why he came was to be able to eliminate all the snails and not for any Awo to advise him on to how to have a change of character. He left the home of the Awo with anger. Meanwhile, Ifa-deéré had two hands, two legs, mouth and all other parts of his body complete. The snails had no hand, no leg, except their mouth. They use their mouth to eat, talk, climb and walk. Anytime that Ifa-déeré saw any snail climbing a tree, he would wait patiently for the snail to reach the top of the tree before calling the snail. If the snail tried to answer his calt, the snail would fall down from the tree and 843die violently. If a snail was eating, Ifa-deéré would wait until the snail attempted to swallow the food, he would then call the snail. If the snail attempted to answer, the food would enter the wrong passage and the snail would die a violent death. nea All the remaining snails gathered together in order to deliberate on the cause of the problems. Eventually, they realised that it was their big brother Ifa-deeré who had all along been responsible for their violent deaths. There and then, they concluded that any time that any of them was called by Ifa-deeré, he/she must never answer. They must do it in such a way that Ifé-déeré must know that they deliberately refused to answer him. They also concluded that nobody among the snails must listen to, or follow his advice again. Anytime Ifa-deereé called on any snail, he would simply be ignored. If he asked the snail why he/she had refused to answer his call, the snail would take his/her time, finish whatever he/she was doing before telling Ifa-deere never to call him/her again. It did not take long for Ifa-deere to realise that he was no longer needed by the snails. He quietly left their midst in shame. Ada bidii sansa Dia fun Oroniojo igbin Won niki won rdbo emil won Won gb'ebo, won ru'bo Petepeéte ona nti m’ona se gbaa Nii m'ona se gbou Dia fun Ifa-Deere TH se oré Igbin Ebo nl won niko waa se Oko't ogboyin s'ébo Nje Ifa-Deere ma eé pe mimo Enuti mofin fo'hun NI mo finjeuno Ifa-Deeré ma ée pe mi mo Enuti mofinfohun Nimo fingun'gio Translation The cuttass with its broad base 8441] Oturupon Maj! That was the Ifa cast for 165 snails When they were advised to offer ebo for them to live long They complied The wet mud on the road makes the path very slippery and dangerous to trek That was Ifa's message to Ifa-Deere Who was the friend of the 165 snails He was advised to offer ebo He refused Ifa-Deere, don't call me anymore Itis the same mouth that I use in talking Which 1 also use in eating Ifa-Déére, don't call me again Itis the same mouth J use in talking Which I also use in climbing Ifa says that the person responsible for the problem of a group shall be exposed and put to shame. Conversely, Ifa says that if the person for wham this Oda is revealed is the one responsible for misleading a group through his/her bad counselling, he/she needs to stop, lest he/she is exposed and disgraced. 8. Ifa says that even though the person for whom this Odu is revealed has the tendency to be misled through bad advice, nonetheless, he/she cannot live alone. He/she still needs other people around him/her to associate with and take useful advices from. All what he/she needs to do is to find out the type of friends he/she needs to associate with before he/she relies on them. He/she also needs to find out regularly about all his/her friends and loved ones in order to ensure that they had not changed and become unreliable. Ifa says that his/her destiny does not allow him/her to live a lonely life. He/she needs to be in the midst of people. He/she must also be sociable. As he/she has a lot to gain from others, so also do others have much to gain from him/her. 845Ifa advises this person to offer ebo with two rats, two fish, two hens, two cocks, two guineafowls, two pigeons and money. He/she also needs to feed Egbé with all fruits available at that period in his/her environment. On this, a stanza in Ologbon-Meéji says: Igbonwo nif ti kékeré yo koko Ojo p'abahun t'ewn t'aso Ojo osan nii m'ode yo tereteretere Dia fun Baba-A-gbo-I'énu-bi-Akika Igbati 6 nse ohun gbogbot'okan 6 yori Ebo ni won niko waa se Translation The elbow had its knot since the time it was small and young The rain falls on the tortoise together with its shell The rain that falls in the day makes the ground very slippery These were Ifa's declarations to he-whose-mouth-is-as-strong As-akika-tree When he did many things without succeeding in any He was advised to offer ebo Baba-A-gbo-l'é¢nu-bi-Akika, the man whose mouth is as strong as akika tree had made up his mind never to socialize with anyone any longer. He had once done so but he was betrayed. For that reason, he vowed never to have anything to do with anyone again. He chose to live alone. He had no wife, no child, and no friend. He moved away from even his own blood relations. When he began to live alone, his situation, instead of improving, was getting worse by the day. He would work from morning till night and yet there would be a lot of work left behind undone. He would sweep the ground of his room and his surrounding; he would wash the plates, his dress and his room; he would prepare his food and before he finished, he was already late to go to his farm. In the farm, he would clear the grass, make heaps for planting, wet the crops, dress the heaps and tend the farm all alone. Before he finished the day's work, it was already time to return home. At home, he needed to wash the cooking pot that he used in the morning and before finishing, it was really dark! Many nights, he would 846tt Oturupon Meji sleep without food. Many days, he would not be able to do half of the work he needed to do in the farm. His farm became the home of rodents which ate up his crops. Year in, year out, he could not harvest up to half of the crops he planted on his farm. His situation was detriorating. His health was also deteriorating. Tired of this, he went for Ifa consultation: what was really responsible for all his problems? The Awo assured him that he was the architect of his problems. He was told that he had refused to socialize with others. He was advised to offer ebo as prescribed above. He was also enjoined to socialize with others. He complied. The next day, he woke up early in the morning and greeted everyone around him. The people were surprised. When he began to sweep the ground, a neighbour told his daughter to take the broom from him and help him sweep the surrounding. When he wanted to cook, another neighbour told his wife to go and assist him. He did everything more quickly than ever before. Soon he got a wife. They divided the work in the house and farm between them. When they had their children, the work became simpler still. Most household chores were left for the children to do and they concentrated on the work on the farm. Before long, fortune smiled on him. He was able to have a clear-cut direction in his life. He saw the benefits of socializing with other people. He became wealthy, he had his own spouse, he was blessed with children and he had a good comfortable home. Above ail, his toiling and tension reduced drastically. He then realized that those who had others around to share in their works and burdens needed not to have strong mouths and strong hands to do and carry them alone. Igbonwo nii ti kekeré yo koko Ojo p'abahun t'ewu t'aso Ojo osan nii m'ode yo terétereteré Dia fun Baba-A-gbo-l'énu-bi-Akika Igbati o rise ohun gbogbo t'gkan 6 yo'H Ebo ni won ni ko waa se O gb'ebo, Oru'bo Ero Ipo, Ero Ofa 847ifa Dide: An invitetion to ifa Consultation Akfima ma 4 re'niwi'ran Ka tun gbo I'énuo Translation The elbow hadits knot since the time it was small and young The rain falls on the tortoise together with its shell The rain that falls in the day makes the ground very slippery These were Ifa's declarations to he-whose-mouth-is-a -Strong-as-akika-tree When he did many things without succeeding in any He was advised to offer ebo He complied Travellers to Ipo and Ofa lands We cannot have those who will share in our thoughts, works and burden And yet have strong mouth and hands Ifa says that the person for whom this Odd is revealed shall be blessed with people who shall assist him/her and share in his/her thoughts, works and burdens. 9. Ifa says that a man is either dating a lady here with the intention of marrying her or that they had moved to the stage of introduction or even marriage. Ifa says the lady in question is very jovial and generally loved by all. Ifa warns against marrying this lady because as jovial as she is, she is not the type whose mind can easily be known. She will use her genial attitude to deceive everybody and when she is ready to pack up the affair, nobody will suspect her. When she eventually leaves, it will be a grave disaster for the husband and his relatives. This lady will do the husband-to-be no good at all. Ifa advises this man to offer ebo with two guinea fowls, two cocks and two hens and money. On this, Ifa says: Ka se'gi ni'gho Ka rau ni'dubu wo'lu Dia fun Eji-Otaru Baba ri log $‘9kq Erin £bo ni won niko waa se 848. fE owrupon Meji Translation To cut wood in the forest And carry it sideways to the town This was Ifa's message to Eji-Oturu When going to marry Erin, Laughter, as wife He was advised to offer ebo Eji-Oturd was very hardworking. He was also an accomplished Babalawo. When it was time for him to get married, all the members of his family were on the look out for a suitable wife for him. Before long, they saw Erin, Laughter. She was very beautiful, very jovial, she was always smiling. Everybody was in love with her. When Eji-Oturd saw her, he was overwhelmed with love. When it was time for marriage, they went for Ifa consultation, not to enquire about the attitude of the woman, but to know what they needed to do in order to make the wedding day successful. During consultation however, the Awo warned that nothing good will ever come out of that relationship. He warned them not to continue with the affair. He even urged them to call everything quit as all he could see was pain and sorrow at the end of the day. Those who went for Ifa consultation were convinced that the Awo had either gone mad or envious; and must be looking for ways of spoiling Eji-Oturu's joy. They simply ignored him and they went ahead with the wedding preparations. The wedding day was grand. All the movers and shakers of the society were present. They all blessed the couple. The first three months was bliss for the couple. Everything went smoothly. After the third month, trouble started for Eji-Oturd. Erin was no longer cooperating with him. She no longer obeyed him. Any time he talked, she would simply smile and ignore him. If he shouted at her, all his relations would be angry with him that he was not treating his genial wife with the respect and love she deserved. In the home of Eji-Oturu's relatives, Erin was always at her best. She would smile, joke and greet all the relatives with respect and love. They were all in love with her. At home however, there was nothing that Eji-Oturd did that ever satisfied her. If she asked for anything, it would be what Eji- 849ifa Dida: An Invitation to fa Consultation Oturd could not afford. If he told her that he could not afford it, she would - simply smile. If he looked for money elsewhere to buy those things and give to her, she would simply smile. At a stage, it was not easy for Efi- Oturd to know whether or not his wife was happy. His wife was never helping at home. She had no time to cook or wash his clothes. If he complained, she would simply smile. Nothing would change her mind to do it. One day, Eji-Oturd woke up to find that Erin had left the house. All his relatives pounced on him, accusing him of frustrating the woman. Nobody was ready to listen to him. He cried and cried. He lost his happiness, his home and his credibility. By the time his relations realised the true position of things, it was already too late. Ka se'gini'gbo Ka rau ni'dubu wo'lu Dia fun Ejl-Oturu Baba rn 160 s'oke Erin Ebo ni won ni ko wad se Oko'ti ogbohin s'ebo Eso aira, Esu aitu € orifa ijohun nibitinseo Translation To cut wood in the forest And carry it sideways to the town This was Ifa's message to Eji-Oturu When going to marry Erin as wife He was advised to offer ebo He refused to comply Refusal to offer ebo and heed advice See the terrible consequence for those who had refused! Ifa says that the person for whom this Odd is revealed shall not suffer self- inflicted pain if he listens to the advice of Ifa. Conversely, Ifa advises a woman about to get married to have a change of attitude so that she will not cause pain to her would-be husband and all his relatives and loved ones. 85010. tt Oturupon Maji Ifa says that there is a woman where this Oda is revealed who had once been married into that home but who had left the home due to one form of disagreement or the other. This woman is planning to return to that home. Ifa says that if this woman returns, there is no problem. On the other hand, if she is not allowed to return, there is no problem. Ifa says that this woman had learnt nothing and had forgotten nothing on the reasons that sent her out of that home. If she returns, Ifa says, she will continue to behave exactly how she had been doing before she left that home. Her attitude will not change one bit. If this is acceptable to them where this Odo is revealed, then all is well. If not, there is the need to have a sober reconsideration and deep reflection before the woman is allowed to return into that home. On the other hand, Ifa advises a woman who had once married into a home but who had left the home to have a change of attitude before venturing to return into that home. This is because she had not learnt the real reasons that sent her packing from her matrimonial home in the first place. If this lesson is not learnt, she will more likely than not encounter the same problem and she will have no support where she is going. This will chase her out of that home the second time. There is the need to offer ebo with one he-goat, cosmetics of various kinds, camwood, cream, lotion and so on and money. There is also the need to feed the Ibeji, the Twins Divinity. On this, Ifa says: Oturu pon méji girigiri Dia fun Eyele Qwewe Ti npada lo si'lé oko Owurd Ebo ni won niko waa seo Translation Oturd straps two babies firmly on her back Ifd's message to Eyelé Owewé, the Beautiful Pigeon When returning to her first husband's home She was advised to offer ebo 851Ha Dida: An Invitation to if Consultation Eyele Owawe, the Beautiful, Pigeon was an epitome of beauty. She was the center of attraction everywhere she went. She was also very conscious of her beauty. Anywhere she went, she was always with a cosmetics bag containing cam-wood, coconut oil, Laali (Lawsonia inermis) etc. Her hair was always plaited. Her dresses neat and elegant with sandals to match. When she was ready for the marriage market, there were many suitors contesting for her hand in marriage. When she eventually picked one suitor as her husband, the wedding was well attended. As soon as she got married however, trouble started. She made it abundantly clear to all, that she had come to marry her husband alone, and that she was not interested in any member of her husband's family. As a matter of fact, she saw them as people who interfere in their matrimonial affairs. She treated her husband's relatives shabbily and she had no respect for any of them. One day, there was a little misunderstanding between Eyelé Qwewe and her husband. The relatives came for settlement. Eyelé Owewe was very furious with them. She spit on her mother-in-law's face. She tore the dresses of her father-in-law. She slapped her Elder-brother-in-law. It was a big fight. She accused everyone of fomenting trouble for her and her husband. She said that her husband's relatives were fond of poking their noses into what did not concern them. At a stage, she yelled at everyone present and stormed out of the house. She promised herself never to return to that home again. When her parents heard of what had happened they were very ashamed and furious with Eyelé Oweweé. They sent many emissaries to go and apologise to Eyelé’s husband's relatives. It took two years for normalcy to return. Eventually, a day was set aside for formal reconciliation. On the appointed day, all the relatives of Eyelé’s husband were seated, awaiting the arrival of Eyelé. All of them agreed that Eyelé must have learnt her lessons and that she would turn a new leaf henceforth. When Eyelé arrived, she came with her friend. She did not wait for her own relatives to accompany her to her husbands home. When she entered the 852| | Oturupon Meji house, they noticed that she was all made up. She was smelling of fragrance and she painted her legs and face with osun, cam-wood. She saw her husband's relatives and simply ignored them. She proceeded straight into her husband's room and slammed the door close with all her might. Her husband's relatives looked at each other and shook their heads. One of them started to sing thus: Sé ka le mo pé Eyele ns'oge Sé ka le mo wipe Eyeleé n s'oge Eyeleé K'osun 6 wo'lé t'gko Sé ka le mo pe Eyelée n s'oge Translation Is it for us to realise that Eyelé is trendy Is it to establish that Eyelé is fashion-conscious Eyelé rubbed her body with Osun, cam-wood and went straight to her husband's room Just for us to know that Fyele is fashionable They alt concluded that Eyelé had learnt and forgotten nothing. Oturupon-Meéfji girigiri Dia fun Eyele Owewe Tinpada Iq si'lé okq owurd Ebo ni won ni ko waa seo Oko'ti dgbonhin s’ébo S$é ka le mo pé Eyele 1 s'oge Eyele K'osun 4 wo'let’oko Séka le mo pé Eyele n' s'oge Translation Oturu strapps two babies firmly on her back Ifa's message to Eyele Qwewe When returning to her first husband's home She was advised to offer ebo She refused to heed the advice Is it for us to know that Eyelé is fashionable Eyelé rubbed her body with Osun and went straight to he husband's room Just for us to know that Eyele is fashionable 85311, Ifa says that the person for whom this Odo is revealed should not think that he/she is wiser than everybody. Ifa says that even though it is true that he/she is wise, he/she needs to recognize the fact that other people are also wise and some of them are probably more knowledgeable and/or wiser than him/her. ifa says that this person had done something or is doing something presently and is congratulating himself/herself because of the wisdom which he/she had apply to it. Ifa says that even with what he/she had done or is doing, he/she still needs other people's wise counselling in order for him/her to succeed, Ifa recommends the ebo of humility for the person for whom this Odd is revealed. In this stanza, no material ebo is required. He/she only needs to consult others and seek wise counselling before concluding on what he/she had done or is doing. On this, Ifa says: Qlégbon won ota kako omi s'eti aso Omoran kano mo'ye eepe ile Arinnaka ko de'bi ona gbé pekun Dia fun Alabahun Ajapa Nijo tin k'ogbon rori ope ree ko st Translation The wise cannot tie water into a knot with a cloth, The knowledgeable cannot know the number of sand grains 0 the ground The traveller cannot reach where the road ends These were Ifa's declarations to Alabahun Ijapa When he gathered all the wisdom on earth and was going to hide it on top of a palm tree Aldbahun Ajapa, the Tortoise, was a very wise person. At a point, he believed he was the wisest person that Olodumare had ever created. One day, Alabahun Ajapa thought that he could become the richest person on earth if he gathered all the wisdom on earth and bottled it in a calabash. He planned that after this had been done, he would go and hide the bottled calabash (full of wisdom) on top of a palmtree. He ruminated that nobody 854i Oturupon Mejf would be able to do anything wise without consulting him. He planned to charge heavily for any wisdom that he would volunteer for anyone. He envisaged that people would be looking for him far and wide begging and pleading, cap in hand, money in pocket for him to give them part of the hidden wisdom. He was convinced that within six months, that he would not only become the richest man that Olodumare had ever created, but the most influential person on earth. After concluding this plan, he decided to go for Ifa consultation. When the Ifa was cast, Oturdpon Méji was revealed. The Awo then informed Aldbahun Ajapa that he had a plan in mind: the plan would only work if he sought the advice and wisdom of others. Consequent upon this revelation, Alabahun Ajapa was livid with anger. He thought he needed nobody's advice since he was the wisest person on earth. He then rushed out of the babalawo's house and promised himself that this babalawo must be punished when he became rich. He concluded that he would never extend his wisdom to the babaldwo since he saw himself as the custodian of wisdom in the world. He then decided to go and hide the bottled calabash (full of wisdom) on top of a palm tree and then announce to the world to come and consult him if they needed any advice or wisdom. Whoever failed to approach him was considered the most stupid man on earth. On getting to the palm tree, he tied a rope round the bottled calabash and hung it round his neck with the calabash in front of his belly. He then tried to climb the palm tree to the top, but unfortunately for him he was always failing down anytime he attempted to climb the tree. He tried several times from morning till evening but all to no avail, Incidentally, Igbin, snail was passing by and she saw Alabahun Ajapa attempting to climb the tree and falling down several times. Immediately she saw this, she realized that the positioning of the calabash in front of Ijapa was responsible for his failure to climb the tree. She took pity on Ajapa and decided to assist him by offering the advice on what to do in order to climb the tree successfully. She approached him and said: 'My friend, if you want to climb the palm tree with ease, change the position of 855ffa Dida: An invilation to fa Consultation that bottled calabash. Put it on your back and then climb the tree’. Jjapa attempted what Igbin, had said, and discovered that, to his chagrin the palm tree was climbed without any difficulty. When he was on top of the palm tree, Fsu Odara told him that ‘Ijapa, can't you see that Igbin, the snail is wiser than you? With all the wisdom you have forced into this calabash, yet you were not able to climb the tree. It only took the superior wisdom ot Tgbin to tell you how to climb the tree with the calabash without any difficulty. With all your wisdom, you will always bow to and follow the superior wisdom of Igbin, the snail’. When Ijapa heard this, he realised to his disappointment that with all the wisdom he had bottled in the calabash, he had failed woefully. Out of anger disappointment and frustration, he smashed, with all his might, the bottlec calabash on the ground and it broke into pieces. QOlogbon won ota koko omis'éti aso Omoran kan 6 mo'ye eépe ile Arinnaka ko de’bi ona gbe pekun Dia fun Alabahun Ajapa Nijo tit k'ogbonr'orl ope ree ko si Ebo ni won ni o wad se Njé ogbon ti Ahun gbon Eyin nii fintg Igbin Ogbon otan I'aye Ogbon ka leyin Translation The wise cannot tie water into a knot with a piece of cloth, The knowledgeable cannot know the number of sand grains on the ground The traveller cannot reach where the road ends These were Ifa's declarations to Aldbahun Ajapa When he gathered all the wisdom in the warld and was going to hide it on top of a palm tree He was advised to offer ebo He refused to comply With all the wisdom of Ahun, the tortoise He will always bow to and follow the superior of Igbin, the snail Wisdom is not exhausted on earth 8564fa Dida: An invitation to tia Consuttation that bottled calabash. Put it on your back and then climb the tree’. Djapa attempted what Igbin, had said, and discovered that, to his chagrin, the palm tree was climbed without any difficulty. When he was on top of the palm tree, Esu Odara told him that ‘ljapa, can't you see that Igbin, the snail, is wiser than you? With all the wisdom you have forced into this calabash, yet you were not able to climb the tree. It only took the superior wisdom of Ygbin to tell you how to climb the tree with the calabash without any difficulty. With all your wisdom, you will always bow to and follow the superior wisdom of Igbin, the snail’. When Ijapa heard this, he realised to his disappointment that with all the wisdom he had bottled in the calabash, he had failed woefully. Out of anger, disappointment and frustration, he smashed, with all his might, the bottled calabash on the ground and it broke into pieces. Qlégbon won ota koko omis'eti aso Omoran kan 6 mo'ye éépe ile Arinnaka ko de'bi ona gbé pekun Dia fun Alabahun Ajapa Nijo tit k'ogbon r'ori ope red kg si £bo ni won ni 6 waa se Nj¢ ogbon ti Ahun gbon Eyin niifintg Igbin Ogbon otanl'aye Ogbon ku l'eyin Translation The wise cannot tie water into a knot with a piece of cloth, The knowledgeable cannot know the number of sand grains on the ground The traveller cannot reach where the road ends These were Ifa's declarations to Aldbahun Ajapa When he gathered all the wisdom in the world and was going to hide it on top of a palm tree He was advised to offer ebq He refused to comply With all the wisdom of Ahun, the tortoise He will always bow to and follow the superior of Igbin, the snail Wisdom is not exhausted on earth 856LE cturupon Ma Wisdom abounds everywhere Ifa says that those who are wise should not think that others are not as wise as them or that they are fools. Nobody is a sole repository of wisdom. 12. Ifa says that youths should not think that they are wiser than their elders where this Odu is revealed. There is the need for youths to follow the advice of elders in order to avoid a situation where they could get lost. Ifa says that there are some youths where this Odd is revealed who consider the wise counselling of elders as either obsolete or irrelevant in the modern scheme of things. Ifa says that these youths need to change such perception if they do not wish to regret for the rest of their lives. Ifa advises the youths in question to offer ebo with two matured she-goats and borrow from the experience and advice of the elders. They will use one she-goat to feed the Elders of the Night and use the other one to feed Ifa. On this, Ifa says: Asinwin nii pe'fa koro Koyeeko nif w'ewu seesee ja'na Dia fun Oso Orgkan Dia fun Oso Ordde Ebo ni won niki won wa se Translation Only a fool gives Ifa message without prior deliberation Koyééko nti w'ewu seasee ja'na (alias) These were the Awo who cast Ifa for Oso-Orokan And also cast same for Osg-Orode They were advised to offer ebo Os6-Orokun was a wise youth while Os6-Ordde was the experienced elder. Osd-Orokin was someone who believed he was so wise that he did not need the advice of anybody before doing anything. Whenever he wanted to embark on something, Osd-Ordde, the experienced elders, would always advise him on the best strategy or approach but according to him, all these pieces of advice given to him 857by Os6-Ordde were considered obsolete or irrelevant especially in the modern scheme of things. For instance, in the olden days, people usually cook soup and other things on a fire made with three stones (tripod) for perfect balance. Os0-Orokun decided that with his wisdom, he would cook his soup on fire made with two stones. He was advised against this act by Oso- Ordde, but he refused to heed the advice. He made his fire and put his soup on it. Unfortunately for him, the soup overturned and spilled over on the fire. Therefore he could not eat any food that night. He then decided to go and fetch water in the well sunk in the family compound to at least drink some water before going to bed. Prior to this time, he had been warned to tread softly especially at night. As he was walking furiously towards the well, he stumbled on a stone and before he could regained his balance, he fell into the well. Suddenly he made a loud noise that attracted the neighbours to the scene. On getting there, they met Oso-Orokun in the well crying for help. They immediately looked for a rope, threw it down the well and rescued Oso-Orokun. After he was rescued and taken care of, he decided to take a stroll within the vicinity of his compound. While doing this against all wise gounsselling, he met Iya-Afin on the way. Iya-Afin used to be the eligible spinster in the palace who had remained unmarried as a result of her arrogance. Everybody in the town had been warned not to be rude, confront or show any disrespect for Iya-Afin. Anyone who failed to heed this warning would be ruthlessly dealt with. Oso- Ordkun was also aware of this warning but he was totally convinced that he could manipulate his way out of trouble if there was any trouble between him and Iya-Afin. For this reason, he had little regard for her. On this day, Oso-Orokon stumbled on Iya-Afin; but instead of him to apologise, he became arrogant and saw no reason why he should apologise to her. Iya-Afin immediately ordered the palace guards to deal with him. He was subsequently thoroughly beaten. When he was eventually released, he fumbled and got into 858ff Olurupon Meji the manger where ponies were kept. As he was about to ride one of the ponies, he was warned never to ride but still, he refused to heed the warning. He rode on one of the ponies and unfortunately for him, the pony threw him off and he landed with a heavy thud on the ground. He sustained injuries and was immediately rushed to a health care centre. While on the way to the health centre, Osd-Ordde kept wondering why on earth Oso-Orokun refused to heed the elders' advice as he believed that the advice was obsolete, irrelevant and unnecessary in the mordern times. To him he believed that he was the wisest. Os6- Orokun was then full of regrets that he had not listened to Oso-Ordde and other advices of the elders. Asinwin nii pe'fa koro Koyeéeko nif w'ewu seesee ja'na Dia fun Oso Orokun Dia fun Oso Orode Oso Orokun oo rgra o ma d’obesi'na Onimori, moriogbo Oso Orgkun rora majinsikanga Oni mori, mori ogbo sq Orokun rora ma ko lu Lya-Afin Oni mori, mo riogbo Oso Orgkun rora o ma wo'lé to Ibaaka Oni mori, mo riogbo Mori, mo riogbo Oso Orokun da’be st'na Mori, mo ri ogbo Oso Orokun jin sin kanga Mori, mo riogbo Oso Orokon kq lu Tya-Afin Mo ri, mo riogbo Os¢ Orgkun wo'lé to Ibaaka Eyin ewe iwoyi Asenkgo yin I'oran Tiese ngbdn ju'ni lo?! Translation Only a fool gives Ifa message without prior deliberation Koyeeko nii w'ewu seasee ja’na 859“fa Dida: An invitation to Ifa Consultation These were the Awo who cast Ifa for Osd-Ordkun And also cast same for Os-Ordde They were both advised to offer ebo Os6-Orokun, beware so that you don't spill soup in the fire He responded that he had already seen what they are saying Os¢-Orokun, beware so that you don't fall in the well He responded that he had already known what they are saying Qs0-Orokan, beware so that you don't confront lya-Afin He responded that he had already known what they are saying Os¢-Orgkun, beware so that you don't ride on ponies He responded that he had already known what they are saying Qs6-Orokun then spilled soup on fire Despite that he had known what they said 0s9-Orokon indavertently fell inside a well Despite that he had known what they said Qsd-Orokun, also confronted Tya-Afin Despite what he had already known Os6-Orokun entered and rode on ponies Despite what he claimed to have known Oh ye! Youths of nowadays How come you are taught a lesson But claim to know more than the elders Ifa says that the person for whom this Oda is revealed shall give birth to a baby who shall become very great in life. This baby, a male, shall fight for his parents and punish all those who might have cheated or maltreated his parents. He wil also save his parents for persecutions. Ifa says that the child in question is a child of Ifa. There is the need to initiate the child into Ifa as soon as possible. Ifa advises the person for whom this Odu is revealed to offer ebo with four rats, four fish, two hens and money. There is also the need to feed Ifa with two rats, two fish and one hen. On these, Ifa says: Ibaba Awo Egungun Ikgk9 Awo Oro Gbangba I'Ogedengbé nsawol’awo Ile Orunmila Dia fun Eji-Oturu Tint’orun bo wa'le Aye 860if Oturupon Meji Ebo ni won ni ko waa se Translation Secrecy is the way of Egungun Closely guarded in darkness is the practice of Oro Openness is the way of Orunmila These were Ifa's messages to Efi-Oturd When coming from Heaven to Earth He was advised to offer ebo Eji-Otura (Otdrupon Méji) had made all his preparations in heaven in order to come into the world. He went for Ifa consultation. The Awo told him that he would succeed where he was going. He was advised that in order to make his emergence on earth more dramatic, it would be better if he was born as a baby with all his faculties fully developed and functioning. He agreed, A very poor woman was chosen as the one to be Eji-Oturd's mother. The woman became pregnant. She carried the pregnancy for nine months. She gave birth to her bundle of joy on the tenth lunar month. The baby was a male. When this woman gave birth to her baby, there was nothing at home for herto use; no money to buy soap, sponge food or any other thing to use for herself or the baby. As soon as she gave birth to this baby, the baby began to speak; 'mother', said the baby ‘I know that you have nothing to use at home now. Don't worry. Everything shall be well'. The mother could not believe her ears. She moved closer to the baby to be absolutely certain that it was truly the baby that was talking. The baby told her again, 'mother, do not be surprised or afraid. Iam Eji-Otdrd. I have come to help you and my father. Please go outside into the nearby forest. You shall find two okete big-rats there. Take them and put them in a cage, Go and sell them at Ejigbomekun market’. She then proceeded to buy soap, sponge and some other things that you need urgently now'. The mother was totally flabergasted. Whom would she tell that her day-old baby was speaking? She nonetheless went to the forest as instructed by her baby. She saw the two big rats, caught them and put them in a cage. She headed for Efigbomekun market in order to sell the rats. As soon as she reached Ejigbomekun market she was arrested for bringing 861live okete big rats into the market in broad day light even with their tails on their body! (In Yorubaland, it is a big taboo to see a live big-rat in broad daylight. It is believed that this will bring disaster and untold hardship into that community. Those who arrested her matched her to the presence of the Parakoyis. The Parakdyis were the market adminstratiors. The Parakoyis at Ejigbomekan market were Ord and Egungun. Anytime she tried to explain herself and her condition, she would be slapped into silence. In the end, the Parakdyis confiscated the two live big-rats and ordered that she should be given a thorough beating. She was promptly beaten until she fainted. When she regained her consciousness, she wept back home. His baby asked her what went wrong and she explained to him. She also explained that she was not given the opportunity to explain herself. Eji-Oturd instructed her to bath him with the sponge that she had at home which she had been using a long time ago. She went to beg for soap and she used them to bath Eji-Oturd. After this, Eji-Otura ordered Alantakon the Spider to line a thread from his mother's home to Ejigbomekun market. He held onto the rope and the Spider flew him to the market. He went straight to the Parakdoyis. He demanded to know why his mother was punished without her being given the chance to narrate her own side of the story. The Parakoyis could not understand the impertinence of a day-old baby who was asking them pointed questions. Being Egdngun and Ord, coupled with the fact that this day-old baby was actually speaking, they had the feeling that they were dealing with an extra-ordinanry baby. They responded that they had no question to ask her mother since her mother deliberately planned to invite disaster into the land by bringing two live big-rats into the market. ‘The beating she was given was merely a mitd way of telling her never to do so again?’ 'Do you know the condition under which she did it?', Eji-Oturd demanded. 'We do not know and we are not interested in knowing it’, the Parakoyis responded. ‘Are you now saying that there is no circumstance under which 862i! Oturupon Maj} a person may do something that the society viewed strongly but which the person who did it might be judged with compassion?’ Eji-Oturd asked. ‘There is no such circumstance, as far as we are concerned’, The Parakoyis responded. When Eji-Oturd heard this, he ordered for three barrels of alcohol. He gave one to Egdngun, one to Ord and the third one for himself. He asked them to begin to drink so that they would know who would first get drunk and tired. The three of them commenced drinking. Before Egungun and Ord could take one cup, Eji-Oturd had finished two cups. Egungun and Oro felt that it would be a shame if the baby finished his own barrel of alcohol ahead of them. They therefore started to rush their own drinks. Unknown to Eguingtin and Ord, as soon as they started drinking, Eji-Otdra had summoned the 401 Irdnmolé who used to move from heaven to earth and the 200 Irdnmolé on the right, together with the 200 Iranmole on the left to come and join him in drinking the alcohol. In the actual sense, Egtingun and Oro were competing with 801 Irinmole in drinking and not Eji-Oturd. Before long, both Eqdngun and Ord got drunk, they vomitted everywhere in the market. In their unsteady steps, they broke many things and they fell on the Orisa of the market which they were the custodians. A few moments later, both of them slept off in the open market. They woke up the next day. When they woke up, Eji-Oturd said that they deficated the market and the Orisa of the market. They would therefore be punished for that. They responded that it was due to the effect of alcohol that they consumed. _Eji- Oturd said that nobody was interested in whatever they took since they did not give his own mother the opportunity to explain her own conditions too. He placed a curse on Egtingtin, saying that as from that day, he would no longer be and administrator of the market, but instead, he would be doing his things in secret and not in open place like a market. He also cursed Ord that nobody would be seeing her in broad daylight again but in the dead of the night and he would never be part of the market administrator anymore. As soon as Eji-Oturd said these, his curse were accepted and upheld by all the 801 Irunmole present. 863ifa Dida: An invitation to ifa Consultation Ifa says that care must be taken before the person for whom this Odd is revealed passes any judgement. He/she must consider the circumstances under which such an event took place before passing his/her judgement. This is necessary so that he/she would avoid a situation where he/she would invoke the wrath of the Irdnmoleé on his/her head. Ibaba Awo Egungun Tkoko Awo Oro Gbangba I'Ogedengbé nsawo l’'awo Ilé Orunmila Dia fun Eji-Oturu Tint'orun bo wa'le Ayé Ebo ni won niko waa se Ogb'ébo, oru'bo Ko pé, Ko jinna E waa ba nil'aruuse ogun Translation Secrecy is the way of Egungun Closely guarded in darkness is the practice of Oro Openness is the way of Orunmila These were Ifd's messages to Eji-Otaru When coming from heaven to earth He was advised to offer eb He complied Before long and not too far Join us where we are blessed with victory Ifa says that the person for whom this Od) is revealed shall be victorious. His/her child shall fight for him/her and ail those who had either cheated him/her or are creating problems for him/her shall be stopped and sanctioned. 14. Ifa says that there are some people who are trying to frighten the person for whom this Odd is revealed. They were also telling him/her that he/she should not go out at a certain period because some people will accost him/her on the way and cause him/her bodily harm or dispossess him/her of his/her things. Ifa says that nobody could do him/her any evil. He/she has the full protection of If€. He/she 864EE oturvpon as needs to talk boldly and let everyone know that Ifa is his/her pillar of support. He/she needs to let the world know that he/she relies absolutely on Ifa. By so doing, Ifa says nobody would be able to cause him/her any harm whatsoever. Ifa advises this person to offer ebo with three matured he-goats and money. There is also the need for him to feed Ifa with one matured she-goat. On this, Ifa says: Ewe igba niise on‘ty9 l'ofo Ewe emi nfi se oldore tade Dia fan Orunmila Won niki Baba 6 martin'de oru md Ebo ni wén niko waa se Translation The effervescent nature of Igba leaves makes it impossible fo it to be used to wrap salt The nature of emi leaves confuses those who want to give th leaves out to others to use in wrapping salt These were Ifa's messages to Oranmila When he was being frightened never to go out at night again He was advised to offer ebo In Ado-Ekiti, Or@nmila was very successful. He had established a thriving Ifa practice. Apart from the fact that he was in high demand everywhere else, and because of the love he had for the people in this town, he had never contemplated moving to other lands to stay. He used to visit other places to help them but he would return to Ado-Ekiti. He was financially successful. Anytime he travelled to other lands, he used to return to’ Ado- Ekiti very late at night. Before long, some people were not happy with his success. They began to hatch diabolical plans to dispossess him of his hard-earned wealth. As this plan was going on, Ordnmila began to recieve information that he must be very careful because people were planning evil against him. After this, people began to warn him never to move at night because robbers planned to inflict on him bodily harm and dispossess him of his belongings. When these information was becoming too incessant, Ordnmila became 865