Obara Meji 1

OBARA-MEJI
Ifa says that it forsees the ire of prosperity for the person for whom this Odu is revealed.
Ifa says that he or she brought his or her destiny of being a prosperous person from
heaven. Ifa says that he or she prosper and the whole world will know.
Ifa says that the person for whom this odu is revealed needs to offer ebo with three white
pigeous and feed Ifa with one hen. On this Obara-Meji has this to say.
Eyi wesewese n difa

Eyi wesewese n dibo
Orore won o lagba ninu
Gbogbo won ni won nda wesewese nini awo sise
Gbogbo won ni won ri daradara
Dia fun Eji-Obara
Ti yoo toju Olorun la waye bi oba ereke
Ebo ni won ni ko se
Translation
The tiny ones are casting Ifa
And the small one is holding the ido determinants
Oroore bride have no elders among them
They are all tiny and of the same size while performing Ifa rituals
They are all beautiful to look at
These were Ifa’s decorations to Eji-Obara
Who shall come to earth with properity from heaven
As the Oba of riches
He was advised to offer ebo
When the entire sixteen principal Odu were coming into the world from heaven, they all
went to Ajalamopin to choose their various destines. Eji Obara chose as part of his own
destiny boundless prosperity. After this, he went to the Awo mentioned above to
determine his capability to manage and control the prosperity he had chosen. The Awo
assumed him that he would be so prosperous that he would be compared to the Oba of
Riches.
He was therefore advised to offer ebo with three pigeon. Because he was a disciple of Ifa
because his prosperity would manifest most as a babalawo he was advised to serve IFa
with one hen. He complied and set out on his journey into the world.
While on earth, he took to Ifa practice as his profession in accordance with the destiny.
Before long, he was a successful and so prosperous that everyone was looking for him.
When asked how he makes it so rich like that, he responded that his prosperity was not by
accident. He had been a prosperity was not by accident. He had been a prosperous person
from heaven because he was destined to be so. When he responded thus, this close to him
has no option but to make a comparison between him and Oba Ereke the oba of riches.
They concluded that Eji-Obara and Oba Ereke were equal in wealth and prosperity.
Eyi wesewese n difa
Eyi wesewese n dibo
Orore won o lagba ninu
Gbogbo won ni won nda wesewese nini awo sise
Gbogbo won ni won ri daradara
Dia fun Eji-Obara
Ti yoo toju Olorun la waye bi oba ereke
Ebo ni won ni ko se
Ko pe ko jinna
E wa ba ni jebutu ire
Translation
The tiny ones are casting IFa
And the small one are holding the ido determinants
Oroore bride have no elders among them
They are all tiny and of the same size while performing Ifa rituals
They are all beautiful to look at
These were Ifa’s decorations to Eji-Obara
Who shall come to earth with properity from heaven
As the Oba of riches
He complied
Not too late, and not too far
Join us in the midst of all ire
Ifa says that it is the part of the destiny of the person for whom thus odu is revealed to be
very prosperous. Even it there were initial financial hardship, he or she will still triump.
He or she will use money to perform wonder in life. He or she only needs to offer ebo so
as to enable him to her manage the prosperity when it comes.
2. Ifa says that it foresees prosperity for the person for whom this odu is
revealed. Ifa says that for this prosperity to come, he or she needs to take his
personal or her matter more seriously than that of a group. Ifa says that the
person for whom this odu is revealed is too group conscious and that he or she
is doing that at the expenses of his or her won personal safety, comfort there
or success chance. Ifa says that even through there are benefits in doing group
job or taking the interest of a group at heart, there ìs the need for the person
for whom this odu is revealed to always take time off to attend to his or her
own welfare. Ifa says that if this person went to consult Ifa with a group on a
project or any undertaking affecting the group, there is the need for him to
consult Ifa again on the same subject but this time around on an individual
basis. Ifa says that there is the chances that he or she will excel as an
individual where the group has failed. Ifa says that there is the need guninea
fowls and money. He or she also needs to serve Ifa with four rats, four fish,
one hen and money. He or she then needs to be more individualistic in
approach and reduce his or her involvement in group activities.
There lies his or her success and prosperity. On these Ifa says:
A o mori afoju legbe

A o mese o sika lona
A o mori oloye lawujo
Dia fun Eji-Erindilogun orodu
Won nlo re seboru nile Olofin
Ebo ni won ni ki won se
Translation
We know not the head of the bling in a guild
And we know not he leg of the wicked on the road
And we know not the head of a title-holder in an assembly
These were the Ifa cast for the 16 principal Odu
When going on Ifa mission to Olofins palace
They were advices to offer ebo
The Olofin of Ifa was experiencing some indisclosed problems. Consequent upon this,
the summoned the 16 principals Odu to his palace for Ifa consultation. As a result of
Olofin’s invitation, the 16 principal Odu went to the group of Awo mentioned above for
Ifa consultation. Would they succeed where they were going? Would they be able to
satisfy Olofin? Would they be able to solve his problems? Would Olofin accord them
their due respect and recognition? Would luck smile on them at the end of their mission?
The Awo assured them that they would succeed in their mission; that they would be able
to satify Olofin; that they would surely accord them their due respect and recognition and
that luck would smile on them all at the end if their mission Olofins palace. They were all
advised to offer ebo with three pigeon, three guinea fowls, and money. They were equally
advised to feed IFa with four rats, four fish, one hen and money. They all complied.
When they left the house of the Babalawo they fixed a time to assemble for their depature
to Olofin’s palace.
On his way back home, Obara-Meji had an urge to cast an individual Ifa on their trip to
Olofin palace. He therefore went to consult the following Awo:
Awon tara eni lo to

Tara eni lo ju
Amon bi oni ti ri
Ola kii ri bee
Nii mu Babalawo difa ojoojumo
Awon ona ola ko jinna
K’ori o gbeni debe lo soro
Difa fun Eji-Obara
Ti nlo ree seboru nile Olofin
Ebo ni won ni ko se
Translation
“That which concerns one is right (to give priority)

That which concerns one is more important
And “as we find today
“Tomorrow will not be
That is what prompts Babalawo to cast Ifa on a daily basis
And “the road to success is not far”
“What is important is for our destiny to lead us there”
They were the Awo who cast IFa for Eji-Obara
When going on Ifa mission to Olofin palace
The three Awo mentioned above told Obara-Meji that he would succeed where he was
going and that he would be the one to save his other colleagues from disgrace and
humiliation. He was informed that where he was going to, there were three main
problems; one, that the first child and their parent of Olofin were very ill and he was in
the throne of death. He told him of the appropriate ebo to offer in order to ensure a quick
recovery of the sick son; two; one of Olofin’s wives was pregnant and was about to
deliver, he recommended what to do to ensure safe delivery; and three, Olofin wished to
know what to do to live long. He also recommended appropriate ebo to ensure that Olofin
live long on the throne.
In order to make it possible Eji-Obara to succeed in Olofin’s palace, the Awo advised to
him to offer ebo with three white pigeons, three guinea fowls, white clothe, red clothe,
black cloth and money. He was also advised to serve Ifa with four rats, four fishes, one
hen and money. He complied. After this, he was advised not to go on the trip to Olofin’s
palace with the group. He was told to go alone after the other 15 principal odu had set out
on the journey.
While at home, Eji-Obara decided to feed Ifa as prescribed by the Awo. In the period that
he was doing this, all the remaining 15 principal odu were waiting for him at the agreed
meeting point. Whom they did not see him, they decided to go and call him so that all of
them could leave together at the same time.
They met Eji-Obara serving Ifa with four rats, four fish and one hen. He told the others
that he was busy and there was no need for them to wait for him to finish what he was
doing. He asked them to proceed to Olofin’s palace and that he would join them there as
soon as the finished serving Ifa. The others left for Olofin’s palace and Eji-Obara
continued to feed Ifa.
At the Olofin’s palace, the remaining 15 principal odu consulted Ifa for Olofin. They
predicted the ire of wealth, good spouse, brighter success chances and many more
children for Olofin. They advised him to offer ebo with rat, fish, ewes goats and pigeons.
Olofin agreed to do so but he was not completely satisfied as those were not the reasons
why he summoned the Awo Ifa consultaion. Olofin ordered his aides to procure all the
ebo materials for the Babalawo. The materials were procured. As soon as this was done,
the babalawo wanted to offer the ebo. As they were preparing to do this, Eji-Obara
entered Olofin’s palace. When the other principal odu informed him that they had
consulted Ifa for Olofin and Obara-Meji was revealed, Eji-Obara told Olofin that he had
summoned all the principal odu because of three major development in his life; one, his
first son was ill; tow, one of his wives was on the verge of giving birth and he was
nursing the fear that all might not be well with her; and three wanted to know what he
needed to do in order for him to live long and happily on the throne of his ancestors. He
advised Olofin to offer ebo with a he-goat for his first son to get well; another he-goat for
him to have victory over untimely death. Olofin ordered his aides to go and procure the
three he-goats immediately. He then ordered that those were truly the three reasons why
he had summoned the 16 principal odu for Ifa consultation. He showered his praises on
Obara-Meji and no one else, to offer the ebo for him. Eji-Obara offered the ebo as
requested by Olofin. All those present agreed that the 16 principal’s odu succeeded in
diagnosing all the problems being faced by Olofin, but that if not for Eji-Obara, they
would not have succeeded. Olofin feasted the 16 principal odu to a lavish dinner. They
ate and drank to their satisfaction. At the end of it all, he gave them dresses, several
expensive ornaments, beads, money and drinks. He also made a personal gift of three
horses to Obara-Meji, one white and red and one black. That was how all the 16
principals odu is succeeded in their mission to Olofin palace, but Eji-Obara excelled and
became more recognized and more prosperous than all the other 15 principal odu.
A o mori afoju legbe

A o mese o sika lona
A o mori oloye lawujo
Dia fun Eji-Erindilogun orodu
Won nlo re seboru nile Olofin
Won gbebo, o rubo
Awon tara eni lo to
Tara eni loju
Awon bi oni ti ri
Ola kii ri bee
Nii mu Babalawo difa ojojumo
Awon ona ola ko jinna
Kori o gbeni debe lo soro
Dia fun Eji-Obara
Ti nlo ree seboru nile Olofin
Ebo ni won ni ko se
O gbebo o rubo
Obara nikan lo ribo apesin
Esin dudu
Obara gbesin funfun gun
Esin pupa
Nje Obara gbesin pupa gun
Esin funfun
Oloraba lo rele Olofin loo la wale
Ero Ipo ero Ofe
E wa ba ni ni atole ire o
Translation
We know not the head of the bling in a guild
And we know not he leg of the wicked on the road
And we know not the head of a title-holder in an assembly
These were the Ifa cast for the 16 principal Odu
When going on Ifa mission to Olofins palace
They were advices to offer ebo
They complied
That which concerns one is worthy of being given priority
That which concerns one is more important
And “As today is”
Tomorrow will not be
That is why babalawo cast Ifa on a daily basis
And “the road to success we not fair
What is important is for our destiny to lead me there
They were the three Awo who cast Ifa for Eji-Obara
When going on Ifa mission to Olofin’s palace
He was adviced to offer ebo
He complied
Only Eji-Obara offered the ebo of being served by the multitude of people
Now Obara ride on this black horse
A very black horse
And ride on this red (brown) horse
A this white horse
A very white horse
Obara is the Awo who went to Olofin’s palace and became very prosperous
Traveler to Ifo and Ofa
Join us in the midst of all ire in life
Ifa says that all the good things of life shall come the way of the person who this Odu is
revealed. Pleased note the relationship between the white, red and black clothes which
Eji-Obara added as part of his ebo materials and the gift of white, red (brown) and black
horses by Olofin.
This shows that there is always a relationship between the ebo materials offered and the
reward of Ifa to those who offered the ebo. Ifa says that the person for whom this Odu is
revealed will excel more as an individual than is being part of a group. He or she shall be
adequately rewarded and showered with gifts as an individual
3. Ifa says that the person for whom this Odu is revealed shall not experience
hardship for long in his or her life. Ifa says that if he or she is suffering presently, the
suffering will soon disappear. Ifa says that if the person for whom this odu is revealed is a
man, the needed to be listening to his life regularly because it is through his wife that his
prosperity will come.
And for a woman she needs to encourage and urge her husband onto success. If she
continues todo this, befor long, success shall come their ways in a big way.
Ifa says that the work that both husband and wife were doing presently is not their dream
work. They however need to preserve as luck will soon come their way and they will be
able to do any work of their faney. Ifa says that the success being referred to is coming
from the three different ways. The success, when it comes will be big enough to put an
end to their suffering for the rest of their lives.
Ifa advice the person for whom this Odu is revealed is to offer ebo with three white
pigeons and money. After this, there is the need to feed Ifa with one hen. On all there, a
stanza in Obara-Meji says:
Ise lomi aro ni pipon

La logi ni lilo
Ka logi-logi
Ka renu igbe lo fe’we
Ka figbe bonu nbi asegi
Obi lomo eeyan n ta
Dia fun Osun funun leyo
Tii saya Agbonniregun
Ti oun ati Orunmila nssawo rebi ajo ti jin gbooro bi ojo
Translation
Tribulation accounts for fetching blue-dye water
And suffering accounts for grinding soaked corn
After grinding the soaked corn without end
For one to go to the forest to fetch leaves
And then break into a howl like a wood-hewer
Kolanuts are responsible people sell
These were the IFa cast for the Osunfunleyo
The wife of Orunmila
When she and Orunmila were going on Ifa Business
to a far place like the day itself
They were advice to offer ebo
Orunmila, in spite of his effectiveness and efficiency, was not successful. He was
suffering. He had no money, he had very few customers. If he attended to one customer
one day, it would take several days before another one would be attended to. If he had
some amount one day, he would spend all and suffer for more days before he got another
money. Much as he tried, there was no improvement. He however knew that the situation
would surely change for the better. He was sure that luck would soon smile on him, but
how soon, he was not sure. He continued to preserve. He however had the dream of
becoming a great man and an accomplished Ifa priest in his life. He was knew that he was
the most knowledgeable Babalawo on earth since he was the one who brought the Art
into the world but he had few to show for his expertise and in depth knowledge of the
Art. He was however ready to wait until when his worth in the community would be
commensurate with his knowledge of his eork.
The poverty of Orunmila had rubbed in on his wife, Osunfunleyo. She was equally
suffering. She had no money, she used to fetch blue-dye water and sell at an unbelievably
cheap rate before she could eat. This was even not in great demand. She might find a
customer today it would take several days before she found another. When blue-dye
water was not needed by her customers, she would go in search of those who had soaked
corn to grind. If she found one, should grind it for them at a token. This work was very
demanding on her energy and her health. She had no option but to do it, except she
planned to starve. Sometimes after grinding the corn, she would go into the forest to fetch
wrapping leaves for the owners of the soaked leaves for them touse to wraptheir corn
meal for sale. All of these chores would be done at a ridiculous price. Sometimes, it may
be wood she would go into the forest to hew for others. This too used to attract small
money for her. She could not change her cloths as the money she was making is not
enough for such luxury. She however had her ambition of becoming a kolanut seller. This
ambition remained a mere dream since she had no money to translate her dream into
reality.
One day, Orunmila got tired of life in his locality. He decided to travel far and try his
luck elsewhere. He called his wife and informed her of his decision. On hearing this,
Osunfunnleyo approached the group of Awo mentioned above for Ifa consulatation. This
group were trained by Orunmila. She wanted to know how their intended new place of
abode would be for them. She also wanted to know if it was wise or not for them to move
out of their present location.
This Awo assured her that success was at hands, that it was so close that they could
almost touch it, that was wise for them to move out of their present location because the
success was already waithing for them in their new location; that the success being
referred to was coming to them from three different directions; and that such success
would spell the end of their suffering and want in life. They however advised that
Orunmila needed to heed the advice and warning of his wife as the success being refeered
to was coming to the couple through the wife. They also advices Osunfunnleyo to always
guide her husband aright and be objective in all the advices she would be offering to her
husband. They were to offer ebo with three white pigeon and money.
The Awo also told them to serve Ifa with one hen. It took the couple four long days
before they could gather enough resources to buy the ebo materials. They offered the ebo,
fed Ifa and they set out on their journey.
Since they could not afford a horse, they trecked and trecked. They really had no definite
destination in mind. They continued to go and go. After many days of traveling, they
decided to settle down in a community they arrived at Orunmila resumed work as an a
babalawo. Osunfeunnleyo his wife resumed her work as a blue-dye water fetcher, soaked
corn grinder, wrapper leaves fetcher, and wood hewer. Their situation did not change
much form. Both husband and wife were however determined to preserve until
Olodumare answered their prayers.
In this community however, the Oban wanted to determine who the greatest seem of his
generation was. He therefore organized a test for all Babalawo, Herbalist, Clairvoyants
and the occultists in his community and its environments. Several others from far and
near were invited. They all came with various instruments. The Oba ordered his aides to
construct three huts in a near by farm. The first hut was filled with money and sealed up;
the second was filled with expensive beads and sealed up; and the third was filled with
expensive and latest dresses for both men and women and sealed up. The three huts were
constructed in an identical manner. The purpose of this competition was for the seers ti
cine forward and identify the contents inside the three huts.
A date was set for the competition proper. That day Orunmila woke up early in the
morning and set out for the Oba’s palace while Osunfunnleyo his wife went to the forest
in search of wrapping leaves. Unknoen to her however very close to where she was
fetching the leaves was there the council of chiefs were making the last deliberations and
how to set about the competition in an organized way and at the same time for them to be
able to know when any of the competitors gave the correct information on what was
inside the three identical huts. After much deliberation they decided to mark the hut filled
with money with money with chalk; that filled with lasted dressing materials with
charcoal. While they were taking these decisions, Osunfeunleyo over heard everything
she quickly left the forest and headed for the Oba’s palace. There, she looked for a way
of passing her information to Orunmila since she was not allowed to enter the
competition venue she sought and got permission to talk to her husband from where she
was. She chooses to use Iyere 5 to speak to him. She then shouted at the top of her voice,
saying:-
Mo lo tan o kun o, Orunmila baba Agbonniregun

Ise lomi aro ni dida…..hen
Olowo mi, Iya logi ni lilo o……hen
La logi-logun tan
Ka remi igbe lo fe we….hen
Ka figbe bonu bi asesi ….hen
Orunmila obi lowo eeran n ta o…..hen
Dia fun oun Osunfeunleyo
To nsaya iwo Agbonniregaun…..hen
Ti nba iwo Orunmila sawo rebi to jin gboore bi ojo o…hen
Ebo ni won ki kawon o se….hen
Ranti wipe o gbebo, o rubo o…hen
Ka wa mefun ka fit ole aje…hen
Olowo mi, ka mosun ka fi tole ileke o ….hen
Ka meedu ka fi tole aso…..hen
Ara mi isowo ope
Oun tin be ni ne ni mo wi funo o ….hen
Translation
Listen attentively Orunmila the Baba Agboniregun
Remember tribulation accounts for fetching blue-dye water
My belove, and suffering accounts for grinding soaked corn
And after grinding the soaked corn without end….yes
For one to go to the forest to fetch leaves…yes
And to break into a howl like a wood hewer …yes
And kolanut are what is responsible people sell
Remember that these were the IFa cast fo me Osunfeunleyo your wife…yes
When I was to follow you on Ifa business to a far, far place like the day it self…yes
They advised to offer ebo….yes
Remember that we did comply….yes
And now they marked the huts filled with money with chalk….yes
Remember, my love they marked that of expensive beads with camwood…yes
And that of lastest clothing materials with charcoal ….yes
My comrade in Ifa practice
I have just told you the contents there-in ….yes
Because Osunfunleyo was communicating to Orunmila with Ifa special songs, only
Orunmila understood all what she had just said. With her Iyere she reminded ORunmila
about the Awo who cast Ifa for them’ her suffering in his hoe her dread of becoming
kolanut seller, the advice of the Awo, how they had complied with the advice, and the
promise of IFa to them that their sufferings were about to come to an end. All these,
Orunmila understood perfectly.
He waited patiently for his turn to tell the crowd what was inside the three huts. All the
other seers tried but failed. When it was the turn of Orunmila,. He first made and
elaborate show of it. He ensured that the attention of everyone there was attracted to
himself. He then announced that the first hut marked with chalk was filled of money, the
second marked with canwood was filled with beads; while the third one marked with
charcoal was filled with dresses. In the end, Orunmila was declared the winner of the
competition. The Oba then ordered that everything inside the three huts are given
toOrunmila for his personal house.
The Oba also made Orunmila his personal Babalawo. That was how the sufferings and
tribulations of Orunmila and Osunfunleyo his wife came to an end. Orunmila became and
accomplished Babalawo while his wife became a successful kolanut magnate.
Ise loni aro ni pipon

Iya logi ni lilo
Ka logi-logi
Ka remu igbe loo fe’we
Ka figbe bonu bi asegi
Obi lomo eeyan nta
Dia fun Osunfunleyo
Tii saya Agbonniregun
Ti oun ati Orunmila nsawo rebi ajo to jin gboore bi ojo
Won gbebo won rubo
Ka wa mefun ka fit ole aje
Ka mosun ka fit ole leke
Ka meedu ka fi tole aso
Ara ni isowo ope
Gbogbo nnka tin be ni yara tawin ni o
Translation
Tribulation accounts for fetching blue dye water
And suffering is grinding soaked corn
After grinding the soaked corn without
For one to go to the forest to fetch leaves
And then howl like a wood-fetcher
Kolanuts are what responsible people sell
These were the Ifa cast for Osunfunnleyo
The wife of Orunmila
When she and Orunmila were going on Ifa businesses
to a far, far place like the day itself
They were advised to offer ebo
They complied
They marked the hut filled with money with chalk
They marked the one filled with beads with camwood
They marked the one filled with material with charcoal
My comrades in Ifa practice
All the contents of the three huts belongs to Awo
Ifa says that the tribulation and suffering of the person for whom this Odu is revealed and
his or her spouse shall come to an end soon. Ifa says that they will be able to actualize
their potentials in life and that their dreams will come true. Infact, they will succeed more
than they ever think possible in their widest imaginations.
4. Ifa says that if foresees the ire of prosperity for the person for whom this Odu is
revealed. Ifa says that he or she needs not to be in a hurry as hi or her prosperity shall
come at the right time. Ifa says that the work of the person for whom this Odu is revealed
shall make home or her great. Ife says that what he or she needs to do is to offer ebo for
prosperity and wait patiently for his or her to come.
Ifa says that there is the need for the person for whom this Odu is revealed to offer ebo
with three white pigeon and money. After this, he or she needs to serve Ifa with pumpkin
cooked with melon. Ifa says that with this ebo truthfulness perseverance and patience, the
success of the person for whom this Odu is revealed shall surely come. An aspect of
Obara-Meji is support of this assertion says:
Ka mefun ka fi to’le aje

Ka mosun ka fi to’le ileke
Ka meedu ka fit ole aso
Akoda ori won kii rare lale oja
Dia fun Eji-Obara
Ti yoo se Ikeje Odu wale aye
Ti n ba won re’le Olofin lo ree sebo
Ebo ni won ni ko se
Translation
Let us mark the room filled with money with chalk
And the room filled with beads with camwood
And the room filled with cloths with charcoal
The first corn meal can never linger for too long in the market
These were the Ifa cast for Eji-Obara
Who shall come into the world as the event Odu
And who shall accompany others to Olofin’s palace on Ifa mission
When the 16 principal Odu were coming into the world from heaven, Obara-Meji
occupied the seventh position. He was advised to ensure that the maintained that position
at all times. He was advised never to aspire to be in any position than that as that position
would being boundless opportunities to him. He was also advised to await his turn after
the senior principal Odu, viz Eji-Ogbe, Oyeku-Meji, Iwori-Meji, Odi-Meji, Irosun-Meji
and Owonrin-MEji had taken their turn in anything the group wished to do before he
could come forward and take his own turn. He was advised never to be in a hurry in
anything he planned to do. He took to these advises and lived by them.
While on earth, he ensured that his number seven position was maintained. He never
demanded for a higher position he did. He was never in a haste for anything in life, so
when Olodin invited the 16 principal Odu again for Ifa consultation he went to the group
of Awo mentioned above for IFa consultation of his own. He wanted to know what his
success chance would be like in Olofin’s palace. The Awo informed him that he would
once again be more successful that all his colleagues put together. He was advised to go
alone uphold the truth take his turn and maintain decorun. He was also advised to offer
ebo with three white pigeon and money. He was told that he also needed to serve Ifa with
pumpkin. The Awo informed him that Olofin needed to serve Ifa with pumpkin as well so
that there would be comfort peace, progress and development in his community.
In the palace of Olofin, the 16 principal odu cast Ifa for Olofin. One by one starting from
Eji-Ogbe, they narrated the revelation of the oracle to Olofin. They all predicted peace
progress, comfort development and general well-being for Olofin and his subjects. They
demanded for rams, goats, cows, sheep, pigs, jewelries and expensive clothing materials
from Olofin.when it was the turn of Eji-Obara, he too predicted progress, peace, comfort
and development for Olofin and his subjects. He told Olofin to offer ebo with three white
pigeon and to serve Ifa with pumpkins. After this, he rested his submission. The
remaining Awo continued with their predictions and they advised Olofin to offer ebo
with big animal as the other did.
In the end, Olofin was impressed with the level of humility and transparent honesty
displayed by Eji-Obara and decided to reward him accordinly. He gave all what the
remaining principal odu advised him to offer as ebo such as ram, goat, sheep, he-goat,
pigs cows and so on to those who demanded for them and the number demanded for. He
gave three big pumpkin to Eji-Obarafor his personal consumption and another three to
help him feed Ifa with as Eji-Obara has demanded. All of them were making jest of Eji-
Obara for demanding and receiving just three pumpkins for all his effort. Bur
surprisingly, Eji-Obara was very happ and satisfied with what he received in Olofin’s
palace.
Reaching home, Eji-Obara showed his wife what he got from Olofin and explained to her
what all other principals’ Odu were given. The wife suppressed her anger toward her
husband for demanding for only pumpkins. When Eji-Obara asked her to go and peel the
three pumpkins meant for feeding Ifa on behalf of Olofin she bluntly refused, asking her
husband who brought the pumpkins to peel and prepare them and sue them to serve Ifa all
by himself. The wife said that she would not be a party to such display of folly. Hearing
this from his wife, Eji-Obara decided to do it alone. He got hold of one of the pumpkins,
he took his knife and sliced it into two. Surprisingly however, pure gold of mestimable
value spilled out. He took the second pumpkin and sliced it, expensive beads of various
type spilled out, the third pumpkin produces various high quality stones and other
ornaments. His wife did not allow him to cut the forth pumpkin before he took over from
him. The sixth pumpkins fetched them the prosperity that a whole community would use
for a lifetime. It was a big surprise to them. The wife began to sing the praises of her
husband for his foresight, wisdom, truthfulness, uprightness and honesty. Eji-Obara and
his wife lived happily for long, long time.
Unknown to the couple, however, Olofin in appreciation of the honesty displayed by Eji-
Obara dug hole in the pumpkins and filled the holes up with all the jewelries and
ornaments found in them. All the 15 remaining principal odu came to felicitate with Eji-
Obara bought three other pumpkin to feed Ifa for Olofin as request by Ifa , after this, he
went to express his gratitude to the Monarch.
Ka mefun ka fi to’le aje

Ka mosun ka fi to’le ileke
Ka meedu ka fit ole aso
Akoda ori won kii rare lale oja
Dia fun Eji-Obara
Ti yoo se Ikeje Odu wale aye
Ti n ba won re’le Olofin lo ree sebo
Ebo ni won ni ko se
O gbebo, o rubo
Nje kin l ta to fi laje
Elegede mere ni mo ta ti mo fi laje
Translation
Let us mark the room filled with money with chalk
And the room filled with beads with camwood
And the room filled with cloths with charcoal
The first corn meal can never linger for too long in the market
These were the Ifa cast for Eji-Obara
Who shall come into the world as the event Odu
And who shall accompany others to Olofin’s palace on Ifa mission
He complied
Now what did you sell to become this wealthy
It is pumpkins I sold to get my riches.
Ifa says that the person for whom this Odu is revealed shall succeed in a miraculous way
there is need for cooperation between husband and wife where this Odu is revealed. The
greater the cooperation, the better for the couple.
5. Ifa advised the person for whom this odu is cast to offer ebo so that those who are
in love with him or her will not be abandon or turn against him or her. In the same
vein, Ifa advices the person for whom this Odu is revealed to offer ebo so that his
or her spouse or people will not desert him or her when they are most needed. Ifa
however assured the person for whom this Odu is revealed that all those who had
abandoned home or her coming back to embrace him or her.
Ifa says that there is the need to offer ebo with three cocks, ten lakosin or ago 6
rats and money. He or she also needs to serve Ifa with tem lakosen, rats palmoil,
alcohol and money. After this there is the need to serve Esu the one cock, palm oil
alcohol and money. The moment all these are done, victory and success are
assured. On these, Ifa says:
Eefin gori aja or u gobugobu

Eefin I paakun nii rin Koroyi-koroyi
Dia fun Okanmbi
Ti won fi ledu oye
Ti won o pin logun
Ebo ni won ni ko se
Translation
The smoke enters the ceiling and rised skywards
The smoke of the attic rises in a winding manner
This was the Ifa cast for Okanbi
Who after being nominated for the stool
Was not shared any inheritance
Okanmbi was one of the children of Olofin. He was the heir apparent to the throne of his
father. When Olofin his father was alive, Olofin was an Oba with vast resources. Olofin
was the regent of Olodumare on earth. He owned everything on earth. When Olofin
joined his ancestors. Okanmbi had traveled out of Ile-Ife during that time. Before he
returned however, his brothers and sisters conspired against him and shared everything
belonging to their father behind his back without leaving anything for him. When
returned many people expected a showdown.
They aligned with his other siblings against him
They thought that with nothing in his name, it would weaken him considerable when he
finally assumed the throne of his father. His brothers became Oba in all other towns and
villages surrounding Ile-Ife.
Instead of putting up a fight, he chose to approach the two Awo mentioned above for Ifa
consultation. What would he do to gain respect as the next Olofin without anything to his
name except the title? Would he be able to overcome the conspiracy of the people?
Would life be interesting to him as it was to his father? Would he be greater than his
entire brothers who were Oba in all the areas? Would he be able to keep them all under
his control? These and other questions were what agitated his mind before he went for
IFa consultation. He wanted to be sure that the throne was worth ascending at all when he
had been stripped naked by his siblings.
The Awo assured him that he would success in life. He was told to go ahead and put all
the processes of being installed as the Olofin in motion. He was told that he would be the
one to inherit the world. He was also assured that he would be greater that all his siblings
put together. He was advised to offer ebo, feed Ifa and Esu Odara as stated above. He
complied, soon after this period; he was installed as the next Olofin.
Soon after the installation, he summoned all his brothers and demanded for his own share
of their father belongings. He was informed that there was nothing left. Esu Odara
however turned to human being and reminded them that they had not given out the land
to anyone. The other brother through that there was not much anyone could do on the
land except to farm on it. All of them decided to give the land to Olofin. Esu Odara
pleased with Olofin to accept the land in good faith. Olofin did. All the brothers were
happy and the all depersed to their various destinations. As soon as they left. Esu Odara
told Olofin that he was the one who had been given the most invaluable asset. He told
Olofin that the implication of this was that all his brothers were mere tenants on his
(Olofin) land. Esu Odara asked Olofin to start to demand for rent immediately.
About a week after their meeting Okanbi sent his messengers out to all his brothers to
bring to their notice that they were tenants on his land and that they needed to bring him
rentge on a yearly basis.
That was when it dawned on them that they had inadvertently made Okanbi the inheritor
of the whole world. They realized that anything they put up on the land belonged to the
owner of the land. Since that day, they all began to pay rentage on Okanbi’s land. Those
who could not afford the payment released part of the assets he inherited. These included
crowns, jewelries, buildings, farm products, clothing materials, and other essential things
of life. That was how Okanmbi became the greatest Oba of all generations. It was
grateful Okanbi who was showering praises on his Awo, Ifa and Olodumare; saying:
Eefin gori aja or u gobugobu

Eefin I paakun nii rin Koroyi-koroyi
Dia fun Okanmbi
Ti won fi ledu oye
Ti won o pin logun
Ebo ni won ni ko se
O gbebo, o rubo
Nje e yaw a o, e wa sin
Gbogbo omo eni
E yaw a e wa sin
Gbogbo omo eni
Translation
The smoke enters the ceiling and rised skywards
The smoke of the attic rises in a winding manner
This was the Ifa cast for Okanbi
Who after being nominated for the stool
Was not shared any inheritance
He complied
Come here and pay your homage
All our children
Come and pay your adoration
All our children
Ifa says that all those who had abandoned the person for whom this Odu is revealed shall
eventually come and serve under him or her. Ifa advises this person not to show anger,
impatience or vengeance. He or she inherits the world.
6. Ifa says that something is coming the way of this person. Ifa advises him or her to
acquire two of those things and not to think that he or hse cannot handle two things at the
same time. If it is business materials he or she needs to purchase two and if it is
hourshold material for which Ifa I consulted, two ought to be purchased. By so doing,
comfort is assured. Ifa also says that it the person is in need of a baby, the baby shall
come and prosperity shall accompany it.
Ifa advises the person for whom this Odu is revealed to offer ebo with two pigeons and
money. On these Ifa says:
Onba o ra ni tomo aja

Emi to ba sanwo o re ni yoo gbe lo
Dia fun Oba
Ti yoo ra meji loojo
Ebo ni won ni ko se o
Translation
Intention to purchase is not enough to buy a puppy
Whoever pays first is the one who will take away
This was the Ifa cast for Oba
Oba was poor and children. He had been married for severals years without an issue. All
what he and his spouse did to have a baby proved abortive. Their efforts towards making
ends meet financially was also failure. One day hoerver, some people came to show his
som puppies of rare but beautiful breed for him to buy. He didi not have money to put on
a project that might fail eventually. Consequent upon this Oba went to the Awo
mentioned above for Ifa consultation in order to determine whether or not it would be
worth it while to purchase the puppy, rear it to adulthood and later begin to sell its
puppies to others.
The Awo told Oba that he was about to purchase something which he hoped to use as an
investment. He was told not to only purchase it but ensure that he bought two to the items
at the same time. The Awo assured him that his success sure of he could do this.
The Awo also told him that if he bought tow of these items, his wife who had hither to
been childless would become pregnant and would deliver a bouncing baby. When Oba
told the Awo that he was about to purchase a puppy, rear it and later sell the puppirs to
others in future; and that he had no money to buy at the same time. Oba said that he
would go and buy one and tell the puppies’ seller that he would come back later to buy
another. The Awo however urge him to go and borrow money to ensure that he purchase
two at the same time and that promise to purchase who brought his or her own cash or
purchase it was the rightful owner who would go away with the puppy. He also advised
Oba to offer ebo with two pigeons and money. All of these Oba did. He then went to
borrow and bought two bitches. He began to feed and take care of the dogs.
About one year later, the two became pregnant. Surprisingly, his wife became pregnant
too. The two dogs gave birth to 16 puppies between them. Within two years they gave
birth threetimes. Oba wife also gave birth twice. Oba sold the puppies at exhobitant
prices and used the profie realize to begin his own farm. He employed several able bodies
men to help him toll the land, cultivate and plant crops. Within three years of offering the
ebo, Oba was already a rich man. He was very happy and full of gratitude to Olodumare
and his Awo.
Onba o ra ni tomo aja

Emi to ba sanwo o re ni yoo gbe lo
Dia fun Oba
Ti yoo ra meji loojo
Ebo ni won ni ko se o
O gbebo, o rubo
Igba Oba ra meji loojo
La di olowo
La di olomo
Igba Oba ra meji
Lara too ro’ni o
Translation
Intention to purchase is not enough to buy a puppy
Whoever pays first is the one who will take away
This was the Ifa cast for Oba
He complied
It was when Oba bought two in a day
That we were blessed with children
And also blessed with children
It was when Oba bought two
That we had peace of mind
Ifa says that this person shall have peace of mind. He or she shall be blessed with wealth
and children. Even if this person is experiencing financial hardship now there is success
happiness children and contentment in future.
7. Ifa says that if a man for whom this Odu is revealed is matured enough to have his
own wife and children his priority at that time must be for him tog et married and settle
down. He should be impressed upon that living a single life is not in his best interest. Ifa
says that the person being referred to believe in accumulation of wealth and other
expensive materials to show his class or position. This person also likes to show off, to
smell nice and appear elegant at all times. Ifa says that all these are all vanity. Such
attitude will nto being him any profit. He needs to think about building his own family
that will ensure that his future is guaranteed. Ifa shall continue to provide wealth and
security for him. He needs to think less about money accumulation or fashion but rather
plan to build a home for himself.
Ifa says that this person needs to offer ebo with part of his wears. His jewelries, shoes,
bags, wristwatches, perfumes and other fashion related items. He also needs to feed Ifa
with four rats, four fish, two hens and money. On all these a stanza in this Odu says:
Amukan l’Oyan-an
Amosun l’Onko
Dia fun Orunmila
Ifa nsawo ko ni Adibo
Ebo ni won ni ko se
Translation
Amukan at Oyan town
And Amosun at Onko town
They were the Awo who cast Ifa for Orunmila
When he was practicing without his own Adibo
Orunmila was very successful. He had all what a person could wish for, a good and
spacious house, many horses, several dresses, assorted beads, shoes and sandals made of
leather and beads and so many of other things such as expensive walking stick, elephant
tusks and so no.
In spite of all these, he knew that something was missing in his life. He was however too
busy with his work to have the time to attend to his personal life.
One day, he sent messages to Amukan and Amosun in Oyan and Onko respectively to
come and cast Ifa for him. These two were his ex-students whom he trust sincerely. After
Ifa consultaion they declared that even though Orunmila was an accompolished
Babalawo. Something was still lacking in his life because he did not have to own Adibo.
They made it clear to him that even though he had a house, he still lacked a home. He did
not have those who would accompany him in serving Ifa.
They said that one’s wife and children are one’s Adibo. He was urged to begin to think
seriously about having his own Adibo as there lied is future continuity in his life. He was
advised to offer part of the wealth he had accumulated as ebo. This included his wears,
walking sticks beads sandals, shoes, iroko beads and other jewelries, Orunmila did.
Soon after this, he got married and his wife gave birth to several children for him.
Anyday he planned to server Ifa, his wife would come with the tray containing kolanuts
and bitterkola while his children would bring along the tray containing alligator pepper.
He was thus and accomplished Babalawo in the true sense of it. His future was also
guaranteed as he had those who would continuer in his name after he might have
departed.
Amukan l’Oyan-an
Amosun l’Onko
Dia fun Orunmila
Ifa nsawo ko ni Adibo
Ebo ni won ni ko se
O gbebo, o rubo
Ifa oto gege kin n l’Adibo temi
Aya eni l’Adibo eni
Omo eni l’Adibo eni
Bo o ba to n gbegba obi
Omo a maa gbegba ata
Translation
Amukan at Oyan town
And Amosun at Onko town
They were the Awo who cast Ifa for Orunmila
When he was practicing without his own Adibo
He complied
Ifa it is high time I had my own Adibo
One’s wife is one’s Adibo
Ifa it is high time I had my own Adibo
One’s child is one’s Adibo
By this time of next year
As my wife is carries the kolanut tray
So also my child will carry the tray containing alligator peppers
Ifa says that the person for whom this Odu is revealed shall have his own Adibo. That is
when he needs to give getting married and having his own children priority attention.
This person need to settle does to family life and down to family life and down play serch
for and accumulating of material wealth for now.
8. Ifa says that it forsee the ire of a baby for the person for whom this Odu is
revealed. Ifa says that the baby will bring joy and happiness for the couple involved. The
name of this baby, when it arrives is Fakayode- Ifa brings joy. Ifa advises that the person
for whom this Odu is revealed needs to offer ebo with four rats, four fish and one hen. He
also needs to serve Ifa with four rats, four fish and one hen. On this Ifa says
Kokoro gidigba nii rin bi eni ti nfori jo

Kokoro gidigba ni rin bi eni to nfidi jo
Dia fun Fakayode, omo Obara-Meji
Nigbati o ntourn bo wale aye
Ebo ni won ni ko se
Translation
A bi insect walks as if dancing with its heed
And a small insect walks as if dancing with its abdomen
This was the declaration of Ifa to Fakayode. The child of Obara Meji
When coming from heaven to earth
The couples involved here were looking for a baby for a long time without success. It
was during hteir effort to get one that they approached the two Awo mentioned above for
Ifa consultation. During the consultation, Obara-Meji was revealed. The Awo assured the
couple that they would get what they were looking for and that the baby would bring joy
into their lives and home. The Awo stated further that the baby they would get was the
child of Obara-MEji from heaven. In this wise, there is the need toserve Ifa along with
the ebo they were to offer and then name the child Fakayode when it arrived. The Awo
advise the couple to offer ebo with four rats, four fish, and one hen. They also asked the
couple to feed Ifa with four rats, four fish, and one hen. They complied
Kokoro gidigba nii rin bi eni ti nfori jo

Kokoro gidigba ni rin bi eni to nfidi jo
Dia fun Fakayode, omo Obara-Meji
Nigbati o ntourn bo wale aye
Ebo ni won ni ko se
Won gbegbo, won rubo
Nje kinni yoo gbe Fakayode fun mi o
Obara-Meji ni yoo gbe Fakayode fun mi o
Translation
A bi insect walks as if dancing with its heed
And a small insect walks as if dancing with its abdomen
This was the declaration of Ifa to Fakayode. The child of Obara Meji
When coming from heaven to earth
They complied
Now, that is it that will bring Fakayode, Ifa brings joy to me
It is Obara-Meji that will bring joy into to me
Ifa says that ifa will bring joy into the life and home of the person for whom this odu is
revealed. Ifa will also give him or her blessing of a baby.
9. Ifa says that the person for whom this odu is revealed needs to serve Eriwo with
kolanuts. By so doing, long life is guaranteed for him or her. Ifa says that the person for
whom this odu is revealed will live long, grow old and enjoy the fruit of his or her labour.
Ifa says that he or she needs to be breaking kolanuts to serve Eriwo on a regular basis so
that his or her chances of living to old age can be strengthened. On this a stanza in Obara
Meji says:
Eeri Awo ara

Dia fun Eji-Obara
Ti yoo pa’bi f’Eriwo je
Ebo ni won ni ko se
Translation
Filth, the Awo of the body
This was the Ifa cast for Eji-Obara
Who shall break kolanut for Eriwo to consume
He was advice to offer ebo
Eji-Obara was one of the 16 principal Odu. He occupied the seventh position. He was a
prominent Ifa practitioner. He was blessed with wealth, a good spouse, lovely children,
immeasurable assets and potential to acquire more and more of all the good things in life.
One day, Eji-Obara approached the Awo mentioned above to know what he needed to do
in order to live long and comfortable on earth.
The Awo advised him to make it a point of duty to be breaking the kolanuts for Eriwo to
eat on a regular basis. He agreed. He began to do it as from the day. He was breaking
kolanuts for Eriwo every seventeen days. He did this for a long, long time. He lived in
comfort and peace of mind for a long, long time.
Eeri Awo ara

Dia fun Eji-Obara
Ti yoo pa’bi f’Eriwo je
Ebo ni won ni ko se
O gbebo, o rubo
Nje talo npabi F’Eriwo je?
Eji-Obara lo npabi f’Eriwo je
Translation
Filth, the Awo of the body
This was the Ifa cast for Eji-Obara
Who shall break kolanut for Eriwo to consume
He was advice to offer ebo
He complied
Now, who was breaking kolanuts for Eriwo to eat?
Eji-Obara was the one breaking kolanuts for Eriwo to eat.
Ifa says that the person for whom this Odu is revealed shall not be allowed to die young.
He or she will not onlylive long, but will also be in relative peace and comfort.
10. Ifa urges the person for whom this Odu is revealed to offer ebo so that he or
she may not witness or experience evil.ifa says that the person bringing this
trouble is big harbinger or underserved punishment to others. The person in
question who will bring this misfortune is described by Ifa as someone with a
big head, big mouth, and thick lips. Ifa advises that the person for whom this
ODu is revealed will do himself or herself a lot of good if appropriate ebo as
prescribed here is offered. A he-goat and money is to be offered as ebo here.
There is also the need to feed Ifa with a goat. By so doing, this harbinger of
misfortune will use his or her own head to carry the trouble. On this, Obara-
meji says:
Idesun ni o mu keregbe dorun

Dia fun Agbigboniworan
Ti yoo se gbenagbena Barapetu
Ebo ni won ni ko wa se
Translation
A drip of water cannot submerge a gourd to its neck
This was Ifa’s declaration to Agbigboniwon, the Hoopee
Who shall be Orunmila’s coffin designer
By the time Agbogboniworan carried his coffin to the house of Orunmila, he had already
carried the same coffin to the house of Alara, Ajero, Owarangun and Oloyoo and
destroyed their home. He had carried the coffin to the homes of several prominent people
and had destroyed and scattered their homes. Anyone he carried the coffin to his or her
home, the head of that household would die and the entire household would be totally
destroyed. Those who did not die would abandon the house altogether. This made the
name of Agbigboniworan to signify terror, when people hear of his name, they would
begin to panic and would be running helter skelter. One day Agbigboniworan planned to
fashion the same coffin for Orunmila. He was aware that the Orunmila was a powerful
person. He therefore went to the Babalawo mentioned above for Ifa consultation. The
Babalawo warned him seriously not to attempt what he had intention of doing lest his evil
designs turn back to bounce on him. He was adviced to offer ebo with matured he-goat
and money. He simply ignored the Awo thinking that harming Orunmila should not entail
such elaborate precautions. He intensify his preparation. Meanwhile, Orunmila had a
dream. In the dream he sensed that danger was lurking somewhere consequently, he went
to the same Awo for Ifa consultation. The Awo informed him that even though a person
claiming to be his friend was bringing misfortune to his (Orunmila) doorstep he would
nonetheless overcome the evil design Orunmila was assured that he evil plans of this
person would bounce back on the person. This person was described as having a big
head, big mouth and thick lips. The Awo advised Orunmila to offer ebo with a matured
he-goat and feed Ifa with a goat. Orunmila complied instantly.
A few days after Orunmila offer the ebo he saw Agbgbiworan coming along the road
with his coffin on his head; Orunmila was well prepared for him. As he reached Orunmila
house frontage he attempted to place a coffin down on the ground. Orunmila immediately
asked him to carry his coffin away as he (Orunmila) was not interested in him and his
lugages.
And he wanted to forcefully place the coffin down but to his chargin, the coffin got stuck
to his head. That was how he had been carryng the coffin about until this day. When
Agbigbonworan remember the warning of the Babalawo, he was full of regrets for not
heeding to the advice. But also, it was too late to make amends. On the other hand, when
Orunmila remembered the advice of the Awo, he was full of gratitude for heeding their
advice. He was singing, dancing and giving praises to Olodumare. Idesu ni o mu keregbe
dorun
Idesun ni o mu keregbe dorun

Dia fun Agbigboniworan
Ti yoo se gbenagbena Barapetu
Ebo ni won ni ko wa se
O kote ogbohun sebo
O gbe fun Alara
Ile Alara tu
O gbe fun Ajero
Ile Ajero tu
O gbe fun Owarangun Aga
Ile Owarangun Aga tu
O gbe fun oba loja-loja
Ile Oba loja-loja tu
Ogbe fun oba lade-lade
Ile Oba lade-lade tu
O wa ni oun yoo gbe fun Orunmila naa
Ebo ni won ni ko Orunmila se
Orunmila gbe bo, o rubo
Nje Agbigbowonran re
Elerun o maa gbee lo o
Translation
A drip of water cannot submerge a gourd to its neck
This was Ifa’s declaration to Agbigboniwon, the Hoopee
Who shall be Orunmila’s coffin designer
He ignored the advice
He designed the coffin for the Alar
Alara’s household scattered
And designed it for Ajero
Ajero’s household scattered
He designed for Owarangun-aga
Owarangun-aga’s household scattered
He designed for market heads
Their households scattered
And for crowned oba
Their household scattered
Then he planned to design one for Orunmila
Orunmila was advised to offer ebo
He complied
Now, agbigbowonran, carry the load
Loads are carried by their owners
Ifa says that the planner of evil will carry his or her evil plans. In the same vain, Ifa warns
the peson for whom this Odu is revealed not ot contemplate any evil against anyone as
the evil was end up in his or her own doorstep. As it is true that those who plan evil
against him or her shall carry their evil, so it is true that any evil he or hse plans against
other shall equally be carried by him or her. It is better for him or her to think no evil
speaks any evil and do no evil for fear of repercussion.
11. Ifa says that the person for whom this Odu is revealed shall not be consumed by
any uprising, war or upheaval. Ifa says that this person that this person and his or her
entire household and community shall be protected.
Ifa sya that even though there are uprisings or threat of these coming form the
directions,nonetheless, all these shall be overcome and this person, his or her household,
community or entire environment shall be left unaffected. Ifa assuered the person whom
this Odu is revealed that he or she andall those close tohim or her shall not be consumed
but the fire of uprising, war or upheaval. He or she needs to put his or her mind at rest
and the minds of those close to him or her. Ifa says that instead of reduction, the
community from where the person for whom the Odu cast comes shall experience an
unpredented increase in population. There will be peace, harmony, good health and
progress even though there is presently a threat to stability.
Ifa advises this person to offer ebo with one matured he-goat and at least 16 bottles of dry
gin, schnapps and/or good quality wine. On these a stanza in Obara-Meji says:
Ogeregere lare
Agba doromi Awo Dore-aba
Lonii la o laja odo o, Yaba nkuku-nkuku
Ola la o la odo, yaba nkuku-nkuku
Esinsin emi lo nse yin
Ti e n sare lemije-lemije?
Esinsin emi lo n se yin
Ti e nsare lamiji-lemiji
Won ni awonsiju wo apa awon otun
Ogun oba su perepere bi aro
Awon siju wo apa awon osi
Ogun oba su perepere bi aro o
Awon si ju wo aarin-nrin wo kooropongba
Ogun oba sin perepere bi aro o
Won ni ki won sakaale, ebo ni sise
Translation
The art of swift running
And the sluggish eleder, the Awo of Dore-aba
Today shall we settle the quarrel caused by the stubborn yaba river
And tomorrow shall we settle the quarrel caused by the stubborn Yaba river
Houseflies what is the matter with you
That makes you to run helter-skelter?
Houseflies what is wrong with you
That makes you run in confusion?
They said that when they glanced at their right hand side
Oba’s army was tightly concentrated as indigo-dye
And when they glanced at their left hand side
Oba’s army was as imminent as indigo-dye
And when they looked straight a head of them
Oba’s army was as certain as bleu-dye
Agunragba the Emeso of the world and Amiraga the Emeso of the smithery were
apprehensive of war and uprising from three different direction. The crises were so
imminent that everyone in their communities believed that uprising would break out at
only given time. Yet Arunragba and Amiragba did not want any war to catch the
communities they represent offguard. At the same time, they wanted to ward off this war
before any serious damage could be caused.
For these reason, they went to meet the group of Awo mentioned he-goat and several
kegs of alcohol. They complied. After this, the Awo advised them to go and call Agbedud
the offspring of dye-makers, Aluko-dowodowo the offspring of canwood punders and
odeder-mofe the offspring of Oniwoo-Ate, the king of Iwo town. They went and called
these three warriors. They explained the situation of earth and heaven to them. These
warriors divided by Agbe-dundu Aluko-dodoodo and Odidere-Mofe.
Agbe-dudu attacked the army on the right hand side, drove them into the wilderness and
they never returned for a re-match, Aluko-dodoodo engaged the army to left hand side,
chased the army into the forest and overpowered if constationed in front, defeated the
army and chased it into the woods. Victory was thus assured. After these feast, they threw
a big feast where everybody ate and drank to his or her satisfaction.
While this celebration was going on, they made an headcount and found out that the
people whom Agunragba and Amiragba represented were all complete without losing any
soul in the war.
They also discovered that they were all bubbling with health and vitality. They realized
also that there was more solidarity and cooperation among the inhabitants than ever
before. Everybody was thus, dancing, singing and drinking. When they emptied some
kegs of alcohol, they went to bring more. They began to praise both Agunragba and
Amiragba that no war, uprising pandemononium or crisis could ever overcome them.
Since no war could overcome them, it followed that no war could overcome those whom
the represented.
Ogeregere lare
Agba doromi Awo Dore-aba
Lonii la o laja odo o, Yaba nkuku-nkuku
Ola la o la odo, yaba nkuku-nkuku
Esinsin emi lo nse yin
Ti e n sare lemije-lemije?
Esinsin emi lo n se yin
Ti e nsare lamiji-lemiji
Won ni awonsiju wo apa awon otun
Ogun oba su perepere bi aro
Awon siju wo apa awon osi
Ogun oba su perepere bi aro o
Awon si ju wo aarin-nrin wo kooropongba
Ogun oba sin perepere bi aro o
Won ni ki won sakaale,
Ebo ni sise
Won gbebo, o rubo
Won ni ki won ranse so Agbe-dudu
Tii somo Oluyaro
Ki won ranse si Aluko dodoodo
Tii somo Ologusun
Ki won ranse si Odidere-mofe
Tii somo Oniwo-Ate
Agbe dudu omo Oluyaro de
O segun apa otun tigbo-tigbo
O le woju lo kanrin-kese
Aluko-dodoodo tii somo Olugosun de
O segun apa otun tigbo-tigbo
O lee woju lo kanrin-kese
Aluko-dodoodo tii somo Olugosun de
O segun osi tiju-tiju
O lee won woju jo kanrin-kese
Odidire-mofe omo oniwo-ate de
O segun aarin-rin ona kooropongba
O lee woju Karin-kese
Ifa ni a pe
Abi a o pe?
Mo la ape perepere
Bi igba ipere
Ifa ni a le
Tabi a o le?
Mo laa le kokooko
Bi oti inu omi
Ifa ni a gba yagiyagi
Tabi a o gba yagiyagi?
Mo ni a gba yagiyagi
Bi ogodo ira
Iji kii ja ko gbe iye odo
Efuufu lele kii ja ko gbe iye odo
Dia fun agunragba
Tii se emeso aye
A bu fun Amiragba
Tii se emeso Agbede
Ebo ni won ni ko se
Won gbebo, won rubo
Emi o ma ri ogun ti nja
Ti gbe agunragba o
Nje Agunragba o
Amirigba
Oti IFa o ma tan o
Oti Ifa ku lagbe
Agunragba
Amiragba o
Translation
The art of swift running
And the sluggish eleder, the Awo of Dore-aba
Today shall we settle the quarrel caused by the stubborn yaba river
And tomorrow shall we settle the quarrel caused by the stubborn Yaba river
Houseflies what is the matter with you
That makes you to run helter-skelter?
Houseflies what is wrong with you
That makes you run in confusion?
They said that when they glanced at their right hand side
Oba’s army was tightly concentrated as indigo-dye
And when they glanced at their left hand side
Oba’s army was as imminent as indigo-dye
And when they looked straight a head of them
Oba’s army was as certain as bleu-dye
They complied
They asked them to send a message to Agbe dudu
The offspring of the dye-makers
And send a message to Aluko-dodoodo
The offspring of the Oba of Iwo Ate
Agbe-dudu the offspring if dye-makers arrived
And defeated the army on the right hand side
And pursued them right into the wilderness
Aluko-dodoodo, the offspring of the camwood pounders arrived
And defeated the army on the left hand side
And chase them into the forest completely
Odidere-mofe the offspring of Oniwoo-Ate arrived
And defeated the arm right in front of them
And chased them into the woods
Ifa asked are you complete
Or are you not complete?
We responded that we are complete
Given as 200 small snails
Ifa asked again! Are you healthy?
We responded we are healthy
Even as the river pebbles
Ifa asked are you really energetic
Or are you not energetic?
We responded that we are energetic
Even as a matured horse
No storm will blow and carry a mortar
And no breeze will blow and then carry a grinding stone
There were Ifa’s declarations to Agunragba
The Emeso of the world
And to Amirigba
The Emeso of the smithery
I do not see any war that would be waged
That would overwhelm Agunragba
Now, Agunragba we hail thee
And Amiragba we praise thee
The alcohol of Ifa is not yet exhausted
Drinks still remain inside the keg
All hail Agunragba
And Amiragba
Ifa says that no uprising, upheaval, war, crisis or conspiracy will ever overwhelm the
person whom this Odu is revealed or his or loved ones. Ifa says that this person shall be
spared the better experience of facing defeate or being at the receiving end of any evil as
long as he or she has not taken conscious steps to court trouble.
12. Ifa says that the person for whom this Odu is revealed must not go into agriculture
as his or her profession. Ifa says that it is not good for this person. He or she may
however go into dairy or grocery business where he or she will be selling milk, fruits and
other farm products but never going into the farm to plant till the soil or cultivate the
land. Ifa says this peron must not brush his body against the early morning dew. He or
she is also good as Babalawo or Iyanifa. It will lead to success but never as a farmer.
Ifa says that the person for whom this Odu is revealed needs to offer ebo with two hens
and plenty of palm-oil. One of the hen will be spilt open from the chest, a lot of palm oil
will be poured into it and placed by Esu shrine. The second hen will be given to him or
her to use to serve Ifa. If he or she has no personal IFa, then the Babalawo or Iyanifa will
assist in serving the IFa in his or her house. On this, Ifa says:
Ogbo eranla kii soro

E wo eye jingbinni lorun esin
Dia fun Ibilope
Tii somo bibi inu Agboniregun
Igbati o ntorun bo waye
Ebo ni won ni ko se
Translation
A big bull makes no noise
See the splendid decoration round a horse’s neck
These were Ifa declaration to Ibilope
The true child of Orunmila
When coming from heaven to the world
When Ibilope was coming into the world he had been told that he was an offspring og
Orunmil. He was also informed that he was not expected to be a farmer as nothing good
would ever come out of it. He was equally warned against leaving his house very early in
the morning as he was not expected to be brushing his legs against the early morning
dew. The Awo advised aim that part of what he could od to succeed in life was to become
a Babalawo. The Awo offered the ebo for him as prescribed above. Whole on earth
Ibilope took as his profession. He never left his house very early. He complied with all
the advice of the Awo. He was so great that several people came from far and near for
IFa consultation from him. He also became very wealthy and influential in his society. He
lived a fulfilled life and died a happy and accomplished man.
Ogbo eranla kii soro

E wo eye jingbinni lorun esin
Dia fun Ibilope
Tii somo bibi inu Agboniregun
Igbati o ntorun bo waye
Ebo ni won ni ko se
Bo ba rubo tan
Won ni ko gbodo lo soko
Ko gbodo fese gbon enini
O gbebo o rubo
Ko pe ko jinna
E ba nini wowo ire gbogbo
Translation
A big bull makes no noise
See the splendid decoration round a horse’s neck
These were Ifa declaration to Ibilope
The true child of Orunmila
When coming from heaven to the world
After offering the ebo
He was warned not to go to the farm
Or brush his legs against the early morning dew
He complied
And not too late, not too far
Join us in the midst of all ire
Ifa says that the person whom this Odu is revealed shall succeed in his or her chosen
career. He or she will live on accomplished life. He or she will be happy and satisfied.
13. Ifa says that some youths had gone to take their hands to bring trouble into
their lives. Ifa says that through their speeches, conducts and countenance,
problems had started and these problems are beyond their capacity. Ifa says
that due to stubbornness and tightfistedness, they had invited misfortune into
their lives and these are already affecting others who knew nothing about the
problem. Ifa says that a lot of ebo and Etutu ought to be performed in order
that these problems will abate if not disappear altogether.
Ifa says that the youths involved ought to be warned to purge themselves of
their stubbornness and recalcitrance as these will be will do them no good.
They also need to do the following offer ebo with one matured he-goat, feed
Ogun with one dog, feed Osun with on hen, cock, feed Ofun with two snail,
feed Odu with two pigeons, feed the night people (witches) with two big rats,
two hedgehogs kolanuts and palm-oil, feed Ifa with one matured goat, byy at
least 16 bottles of assorted alcohol and wine for Awo present to drink to their
satisfaction. Ifa says that it is by so doing that darkness will leave the
environment of those for whom this Odu is revealed. On these, a stanza in
Obara-Meji says:
O san pee, o san pee

O ya tooro, o yo tororo
Fikanfikan gba’le Aye
Dugbedugbe gbode Orun kan
Akorinlepa nii somo Ogun
Ogun lo ji ni ti kutukutu
Lo na’wo ija a re lalala
Laije
Laimu
Lai mokun
Laise le kuro lawujo
Kolonje o ribi jeunje re o
Awon ketekete nbele
Atari ponna ni ti duuri
Igbo nla ni wo ya
Mo ba won gbohun Alajogun
Yiya no mo ya
Mo ba won pin eran aiku
Eyi wesewese won ndafa
Eyi wesewese won ndibo
Arira orun osan
Awo ile oloye-moyin
Awure e mi je
O mu ina lowo
Awure e mi je
O moorun lese
Awure e mi bi perere
O bi peepee
O bi aga dudu
Won fi joye olu igbo
O bi olopapariraga
Won fi joye olu odan
A bi Akinbekun
Won fi joba ni sawewe ile
Orunmila lo di gbogboogbo
If amo lo di gbogboogbo
Ela bara a mi Agbonniregun
Gbogboogbo lowo n yo o jori
Gbogboogbo tese n yo o jona
Gbogboogbo legungun okeere nyo ju ilu
Awon lo difa fun omode kerekerekere Ile-Ife
Won nsawo lo si Ife akelubebeebe
Won ni ki won gba apa aja
Ki wo nfi fun Ogun
Ki won gba akuko otan galanja
Ki won fi fun Osun
Ki won gba igbin meji ajira
Ki won fi fun Odun Semgese Olooya Iyun
Afide remo
Ki won gba eyele meji sisiwowo-sisiwowo
Ki won fi fun Ofu-logbo-oje
Eleyinju ege
Ki won gba ayata okete
Egi aaka
Okoro-koro obi
Ki won fi fun iya a ni okanran ni yee
Ti nje apani ma gbaagun
Ki won fi fun omo-Awo
Ki omo-Awo o rihun je
Ki omo-Awo a rihun mu
Ki won gba ewure meji abamu rederede labe
Ki won fi fun Orunmila, bare ami Agbonniregun
Translation
It cracked suddenly
And appeared faintly
Crises enveloped the wholeworld
And pandemonium engulfed the skies
He who carried iron about was the offspring of Ogun
Ogun was he who woke up early in the morning
And raised his hands (for war) threateningly
Without eating
And without drinking
And without hiding anywhere
And without giving way in the assembly
For htose who wished to eat to do so
The short peson called ketekete nbele
And the bigheaded man
It was a big forest I branched into on my way
And I heard the voice of Alajogun
And because I branched
I shared with them the flesh my immortality
The tiny ones were casting Ifa
And the little ones were holding the Ibo
The thunder did not strike
The resident Awo of Oloyemoyin
My good luck charm was so effective
It carried fire in its hands
It carried sunshine in its legs
My good charm gave birth to several children
It gave birth to Aga dudu
And it was made the head of the forest
And gave birth to Olopapanga
And it was made the head of the savannah
And gave birth to Akinbekun
He was made the Oba of Sawewe-Ile
Orunmila declared that up it went in its tall men
I responded that up it went in its tallness
Ela, my father know as Agbonniregun
Clearly do the hands appear taller than the head
And clearly do the legs appear longer that he foot path
Clearly do the Araba trees from a far appear taller than the buildings in a town
These were the declaration of IFa to the youth of Ifa
When going on spiritual mission to Ile-Ife
They were told to take an arm of a don
And give to Ogun
And a big matured cock
And give to Osun
And two big snails
To give to Osun Sengese, the owners of the comb made of corel beads
She who uses brass to placate a baby
And two healthy pigeous
To give to ODu logbo-oje
Owner of the delicate eye balls
And then two big rats
And two hedgehogs
Strong kolanuts
And plenty of palmoil
To give to my mothers, owners of strong plumes
Also known as those who kill without confiscating
The victim belonging (witches)
And then take several bottles of alcohol
And give to the Awo
For Awo to see something to eat
And to drink
And take two goat with massive breasts
To give to Orunmila Agbonniregun my father
When the youths of Ile-IFe were going on spiritual mission, the elders gave to
them the following an arm of a dog to give to Ogun, a big cock to give to Osu,
two snails to give to Osun, two pigeons to give to ODu, two big rats, tow
hedgehogs, kolanuts and palm-oil to give to the witches several bottles of
alcohol to give to the witches, several bottles of alcohol to give to the council
of Awo present, and to matured goats to give to Orunmila. The youths
converted all to their own personal use.
When Esu-Odara heard this, he considered the action of the youths to be

greedy, indolent, disrespectful, dishonest and unbecoming of those aspiring to
be leaders of the future. Esu-Odara then ordered the darkness of misfortune to
cover their lives in front and the cloud of disaster to cover their lives from
behind. By so doing, crises enveloped the world and pendonominum engulfed
the skies. Series of accidents master minded by Ogun began to occur in
community. There was chaos; there was upheaval; there was restlessness;
there was uncertainly and there was untimely death everywhere. As a result of
these. nobody was sure of what to expect next. There was panic everywhere.
When these misfortunes began to occur without abating, the youths knew that
they were in serious trouble. In order to get out of these problems, they now
approached the following Babalawo for IFa consultation.
Ekun lawo oju

Iwe lawo ara
Ota rodo-rodo rodo inu omi
Won o mo wipe oorun npa iyi ode
Awon no won fun difa fun omo kerekerekere Ile-Ife
Won nsawo lo si Ife Akelubebeebe
Translation
Tear is the Awo of the eyes
And bathing is the Awo of the body
The small pebbles in the river
They are not aware that sunshine affects those outside
They were the ones who cast IFa for the youths of Ile-Ife the second time
When going again on spiritual mission to Ile-Ife. This time around they were
given all materials they gave them before and they ensured that everything
was done as they were told to do so. Noticing that the youths had repented,
Esu-Odara ordered the darkness of misfortune which had hitherto covered
their lives in front to shift base and to cover the trees in the forest. He also
ordered the cloud of disaster which covered their lives from behind togo and
engulf hills in the grassland that was how normally returned and the youths
were able to enjoy their lives.
O san pee, o san pee

O ya tooro, o yo tororo
Fikanfikan gba’le Aye
Dugbedugbe gbode Orun kan
Akorinlepa nii somo Ogun
Ogun lo ji ni ti kutukutu
Lo na’wo ija a re lalala
Laije
Laimu
Lai mokun
Laise le kuro lawujo
Kolonje o ribi jeunje re o
Awon ketekete nbele
Atari ponna ni ti duuri
Igbo nla ni wo ya
Mo ba won gbohun Alajogun
Yiya no mo ya
Mo ba won pin eran aiku
Eyi wesewese won ndafa
Eyi wesewese won ndibo
Arira orun osan
Awo ile oloye-moyin
Awure e mi je
O mu ina lowo
Awure e mi je
O moorun lese
Awure e mi bi perere
O bi peepee
O bi aga dudu
Won fi joye olu igbo
O bi olopapariraga
Won fi joye olu odan
A bi Akinbekun
Won fi joba ni sawewe ile
Orunmila lo di gbogboogbo
If amo lo di gbogboogbo
Ela bara a mi Agbonniregun
Gbogboogbo lowo n yo o jori
Gbogboogbo tese n yo o jona
Gbogboogbo legungun okeere nyo ju ilu
Awon lo difa fun omode kerekerekere Ile-Ife
Won nsawo lo si Ife akelubebeebe
Won ni ki won gba apa aja
Ki wo nfi fun Ogun
Ki won fi fun Osun
Ki won fi fun Odun Semgese Olooya Iyun
Afide remo
Ki won fi fun Ofu-logbo-oje
Eleyinju ege
Egi aaka
Okoro-koro obi
Ki omo-Awo o rihun je
Ki omo-Awo a rihun mu
Ki won fi fun Orunmila, bare ami Agbonniregun
Won wa gba apa aja
Won o fun Ogun
Won gba akuko otan galanja
Won o f’Odun
Won gba igbin meji ajira
Won o fun Osun sengese, Oloya-Iyun
Afide remo
Won gba eyele meji sisiwowo-sisiwowo
Wono fun Odu logbook-oje
Eleyinju ege
Egi aaka
Okoro-koro obi
Ti nje apa ni ma gbaagun
Ki omo Awo o rihun je
Ki omo Awo rihun mu
Ki won fi fun Orunmila bara Agbonniregun
Esu Odara ni ki baabaa ja
Ko bole niwaju
Baabaa ja
O bole niwaju
Esu Odara ni ki baabaa a o ja
Ko bole leyin
Oro okukun bee ni o
Oro okunkun l’esu fi n’bo won loju birikiti
Awon Ekun lawo ojo e ma seun o
Translation
It cracked suddenly
Crises enveloped the wholeworld
And pandemonium engulfed the skies
Ogun was he who woke up early in the morning
And raised his hands (for war) threateningly
Without eating
And without drinking
And without hiding anywhere
And without giving way in the assembly
For htose who wished to eat to do so
The short peson called ketekete nbele
And the bigheaded man
It was a big forest I branched into on my way
I shared with them the flesh my immortality
The resident Awo of Oloyemoyin
It carried sunshine in its legs
My good charm gave birth to several children
It gave birth to Aga dudu
And gave birth to Olopapanga
And it was made the head of the savannah
And gave birth to Akinbekun
He was made the Oba of Sawewe-Ile
Orunmila declared that up it went in its tall men
I responded that up it went in its tallness
Ela, my father know as Agbonniregun
And clearly do the legs appear longer that he foot path
Clearly do the Araba trees from a far appear taller than the buildings in a town
These were the declaration of IFa to the youth of Ifa
When going on spiritual mission to Ile-Ife
They were told to take an arm of a don
And give to Ogun
And a big matured cock
And give to Osun
And two big snails
To give to Osun Sengese, the owners of the comb made of corel beads
And two healthy pigeous
To give to ODu logbo-oje
Owner of the delicate eye balls
And then two big rats
And two hedgehogs
Strong kolanuts
And plenty of palmoil
To give to my mothers, owners of strong plumes
Also known as those who kill without confiscating?
The victim belonging (witches)
And give to the Awo
For Awo to see something to eat
And to drink
And take twogoat with massive breasts
To give to Orunmila Agbonniregun my father
Ekun lawo oju

Iwe lawwo are
Ota rodo-rodo inu omi
Won o mo wipe oorin npa iyi ode
Awon ni won tun difa fin omode kere-kere Ile Ife
Won tun nsawo lo si Ife Akelubebeebe
Won wa gba apa aja
Won fi fun Ogun
Ki won fi fun Osun
Ki won fi fun Osun-Semgese O(looya Iyun
Afide remo
Ki won fi fun Odu-logbo-oje
Eleyinju ege
Ki won gba ayata akete
Egi aaka
Okoro-koro obi
Ki wom fi fun iya a ni okanran- ni yee
Ki won gba igo oti male ganrahun-ganranhun
Ki won fi fun mo Awo
Ki Omo-Awo rihun je
Ki Omo Awo rihun mu
Ki won gba ewure meji abamu raderede labe
Won fi fin Orunmila bara a mi Agbonniregun

Esu Odara ni baabaa to ja
To bole niwaju
O ni ko si
Ko lo ree bogi oko
Babaaa to ja
To bole leyin
O ni ko si
Ko lo ree bo oke mole o
Oro ooya bee ni o
Oro ooya I Esu fi n ya won loju peregede
Awa ku sawo ikoko
Awa ku sawo ibaba
Yemi loju nrina o
Ori ya
Yemo loju nrina
Ori ya
Translation:
It cracked suddenly
Crises envelope the while world
And pardemonium engulfed the skies
Ogun he was woke up early in the morning
And raced his hand anywhere
And without given way in the assembly
For those who wished to eat to do so
The short preson called ketekete nbele
And the big forest I branched to on my way
I shared with them the flash of immortality
The resident Awo of oloye-moyin
My good-luck charm was so effective
My good-luck charm was so effective
It carried sunsine in its legs
My good-luck charm gave birth to several children
It gave birth to Aga-dudu
It gave birth to Olopapanraga
And it was made the Oba of Sawere – Ile
Orunmila declared that up it went in its talluen
I responded that up it went in its talluen
Ela, Agbonmiregun my father
And clearly do the legs appear longer than the foot-path
Clearly do the Araba tree from afar appear taller than the
Buildings in a town
These were the declaration of Ifa to the youth of Ile – Ife
When going on spiritual mission to ile – Ife
They were told to take an arm of a dog
And take a big matured cock
And give to Osun
And two big santis
And give to Osun sengese the owner of the comb made of coral beads
And two healthy pigeons
To give to Odu logboo – oje
Owner of the delicate eye – bills
And two hedgehogs
Strong kolanuts
And plenty of palm – oil
To give to my mother owners of strong plumes
Also know as those who without confiscating the victions belongings
And give to the Awo
For Awo to see somethings to eat
And to drink
And then take two goats with massive breasts
And give to Orunmila, Agbonmiregun my father
They collected the arm of a dog
They did not give it to Ogun
And collected a big matured cock
But they did not give them to Osun sengese, the owner of comb made
Of coral beads
She whom uses brains to placate a baby
They collected two big rats two hedgehogs
And strong kolanuts
Plenty of palm-oil
But did not give them to my mothers, owners of the strong plumes
Also known as those who kill without conficating the viction’s
Belongings
They collected two goats with massive breasts
But they refused to give to Orunmil, Agbonmiregun my father
Esu Odara ordered that darkness of misfortune should cover
Their lives in front
Darkeners of misfortune cover their lives in front of the ordered
The could of disaster to covered their lives from behind
And could of disaster covered their lives from behind
Eso Odara declared that it was matter of darkness
It was darkness that Esu Odara used to cover their lives
We are however grateful to “Tear in the Awo of the eyes”
And”Bathing is the Awo of the body”
“The small pebbles in the river
“They are not aware that sunshine affects the pebbles outside”
They were the ones who cast Ifa for the youths of Ile-Ife the second time
When going again on spiritual mission to Ile – Ife
They now collected an arm of a dog
And gave to Ogun
They collected a big matured cock
And gave to Osun
They collected two big suails
And gave to Osun sengese the owner of the comb
Made of coral beads
She who uses bran to placate a baby
They collected two big rats
And two hedgehog
Big strong kolanuts
And plenty of palm-oil
And gave to my mothers, the owners of the strong plumes
Those who kill without confiscating the victims belongings
They collected several bottles of alcohol
And gave to the Awo
For Awo t see something eat
And drink
They collected two matured goat with massive breasts
And gave to Orunmila, Agbonmiregun my father
Esu ordered that the darkness of misfortune which covered
Their lives in front
The darkness should move
And go and cover the hills in the forest
He ordered the cloud of disaster which covers their lives from behind
They cloud should move
And go and cover the hills of savannah
Esu Od ara declared that it was a matter of brightness
It was brightness that esu odara used to open their eyes
We never practice Ifa in a secret place open my eyes for me to see
Brightness
Ifa promises that all the misfortunes and disaster in the lives of those for whom this Odu
is revealed shall soon give way to brightness, pease, progress and prosperity. Ifa warns
however, that there people should not go and invite problem through greediness, lack of
consideration, dishonesty and self-centeredness.
14. Ifa warn the peoson for whom Odu is revealed to desist from begin too boastful
unessarily Ifa says that this person brags a lot, he or she complaints too much, he
or she promises people, especially his or opponents, fire and brimstone when he
she had promises people, especially his or her opponents, fire and brimstone when
he or she had not power whatsoever to effect the threats
Ifa says that because of his or his or her bragging, those who would have helped thought
that he or she was self-sufficient capable of fending for himself or herself; because of his
or her incersant complaints, those who could have taken a sympathies veiw on his matter
considered him or her an habitual complainant, and they did not have anything to do with
him or her, because of the fact that he or she boasts that he or she had the capacity to
wreck havoc on his or her opponents those against him or her always over-estimated his
or her capacibilities and whenever they plan against him or her it was always an over-kill.
They always end VP wre cking more havoc on him o her than originally intended.
Ifa say that the person for whom odu is revealed will do himself or herself a lot of good if
he or she could stop being boastful, or reduce his or her incessant complaints. Ifa also
advices this person to offer ebo with three pigons, three cocks, three guinea-fowls, three
hens and money. After this, he or she needs to stop looking for trouble about. On these
Ifa says;
Ojo pa abalum tewu taso

Dia baba Aji-han-bi-agogo
Igba ti o use oun gbogbo ti okan ko yori
Ebo ni won ni ko se
Translation:
The rain soaked the tortoice with its cloths
This was the Ifa cast for Baba Aji-han-agogo. He who forme the
Habit of seveams like la gong
When doing everything without success in any
He was adviced to offer ebo
Baba Aji-han-agogo was in serious dilemma. There was nothing he sat land upon that
came out well.
He was loathed by several people.he was being avoided by many more. He was a very
Poor person. He had no friends. He had no wife. As a matter of fact, woman wanted to be
seen by his side. Of course, he had no child; even his family rembers avoid him like a
leech. Everyone knows why he was loathed by othere-except Baba Aji-han-agogo
himself. If anyone did a little thing to slight him he would scream at the person to
whoever cared to his ten. He would do it until his complaints began to irritate people
around him. If those people did not blame or it purnish the person he complained against,
he would accuse them of taking sides with his opponent. Inshort, there was nothing any
one could say or do that could satisfy him. If they his opponent, he would accuse them of
making jest of him. That was why people tried everything to avoid him.
Anyone he considers as his enemy was in trouble. He will pester the life of the person, he
would tell everyone who cared to listen that he would deal with this opponent, and he
would let them know to finish his opponent. He would boast that he was coming to attack
his opponent at night. In order to pre-empt hian, the perceived enemy could go and way
lay him and beat him to a puip. He would then start another round of complaints everal
times, he had used his mouth to put himself in to trouble.
One day, he net a young girl and proportioned he the girl told him to go and meet her
parent if he net a young girl and proporitioned he the girl told him to go meet her parent
if he was servious. He flew into an unbelievable anger. He accuses the girl of
intimidating him with her parents. He promised to teach her and her parent some lessons
they would never forgive in a hurry. In the end, his matter was taken before the Oba. He
was fined and warned to be of god behaviour. While he was contemplating whether to
leave his community and travel elsewhere or stay put, where he was, he decided to go to
the Awo mentioned above for Ifa consultation on his situation.
The Awo assured him that he came with success from heaven but that he had used his
mouth to spoil his that success chances. He was informed that his refused to behave
decently caused all his problems for him. He was advised to be tolerant, accommodating
her boastful and more considerate at all times. He was asked to stop complaining against
any little thing that happened to him and to always give others the benefit of the doubt.
He was asked not to think that very step taken by other were derigned to intimidate him.
He was advised to always see the positive side of everything first and disempharise the
negative. he was also advised to offer ebo with three pigeons, three cocks, three hens,
three guiheafowls and money.
After this, he was asked never to forget to caution himself in his thoughts, speeches and
deeds at all times. He complied. He was also determined to turn a new leaf and make a
success of his life.
A few days after his encounter with this Babalawo, he overhead his neighbors discussing
about cooperative labour which they were about to enbrak upon. He rapprochements,
them and begged to be inchuded. Knowing his antecedent they refused bluntly. He
however pleaded with them to please include him. He assured them that he had change
for the better. He appeased to please include him change. After much pleading, they
decided to see genuine smile on people’s faces. He began to smile genuinely. He was real
in love and he too gives him a chance. He proved to be very humble and cooperative. He
was able to see genuine smile on people’s faces. He too began to smile grnuinely. He saw
real love and he too gave real love back to people. He began to accumulate wealth. After
this, many people began to enjoy his company. He no longer complains about anything
everything, anybody or everybody. His face glows all the time. He soon met a woman of
his choice and propositioned her. People who saw this change in him encourage him to
go ahead. They also stood surety for him in the proposed wife’s homes. They soon got
married. Soon, the wife gave birth. He built his own house. He bought his own house. He
lived happily. He died happily.
Ojo pa abahun tewu-taso o

Dia fun Baba Aji-han-bi-agogo
Igbati nse oun gbogbo ti okan ko yori
O gbebo o rubo
Ni mo laje
Ojo pa abahun tewu-teso
Igbati enu ro ni
Ni mo laya
Ojo pa abahun tewu taso
Igbate enu ro mi
Ni mo bimo o
Igba ti enu ro mi
Ni mo kole
Igba ti enu ro mi
Ni mo lesin
Igba ti enu ro mi
Ni mo nire gbogbo
Ojo pa abahun tewu-taso
Translation:
The rain soaked the tortoise with its cloths
This was the Ifa cast for Baba Aji-hun-bi-agogo
When he was advised to offer ebo
He complied
Not until I cautioned my self
Did I have wealth
All praises to Ojo pa abahun tewu taso
Did I become a father
Not until I cautioned myself
Did I build my own house
All praises to Ojo pa abahun tewu tyaso
Did I acquire my own house
Not until I cantioned my self
Did I acquire all the good things of life
Ifa says that with caution, humility, cooperation, consideration for others,
accommodation and love the good things of live shall be for the person for whom Odu is
revealed just for the taking. Ifa assured that he or she had brought the dertiny of success
right from heaven. That is why it is not in his orler own interest to allow trivial things
which he or she can help to preclude him or her from attaining his her highest potentials.
15. Ifa says that person for who this Odu is revealed needs to offer ebo against
unfor seen events which spoils what he or she spent most of his life planning
towards. Ifa abo says that this person or group for whom this Odu is revealed
also needs to offer ebo so that he or she or even the group would be able to
achieve his/her their heart’s desires. Ifa says that the chances of making a
success of their plans are high. At the same time, the chances of these plans to
be spoilt by unforeseen of their plans are high. At the same time, the chances
of these is the need to offer three white pigeons, one matured goat and money
as ebo and at the same time feed Esu Odara with one cock. Fro him or her the
group to be able to achieve their set goals. They also need to offer ebo with
one matured he-goat and money and at the same time feed Esu Odara with one
cock for their plane not to be spoilt by unforever misfortune. On there two
sitiuations, Ifa says:
Mo ji, mo ba erin ninu igbo
Mo ni erin peleo. Alawo o moduru – moduru
Mo ji mo ba efon lodan
Mo ni efon pele o, alawo o pasipasi
Mo ji mo ba agbonsin ninu igbo
Mo ni agbonri pele o, alawo o medumbu
Mo ji mo ba ere labata
Mo ni ere pele o,alawo kinnikinni
Ila so ogun, ilasode orere
Ikan so ogbon, ikanwon a re ibayigbo
Dia fun Orinlojo omo eranko
Ebo edu-eyin ni won ni ki won waa se
Translation:
Waking up, I met the elephant in the forest
I said my greetings to the elephant, owner of mud-like skin
Waking up, I met the buffalo in the grass land
I said my greetings to the buffalo, owner of the skin the colour of tree-
back
Waking up, I met the dear, in the forest
I said my greetings to the dear owner of the stripped skin
Waking up, I met the boa conscriptor in the swampy riverside
I said my greeting to the boa conscriptor, owner of the spotted skin
The okro bove 20 fruits, and went to Orere 21
And the egg- plant bore 30 friuts, and went to ibayigbo 22
These were Ifa’s declerations to the 164 animals
When they were advised to offer ebo against unforeseen disaster
The entire animal kindom had become sick and tired of the activities of the
hunters. The hunters hunted chased, animal and killed the animal without any
justifiable reason. They used their skins to decorate their homes, to make their
bags and shoes and even to make straps. They ate their flesh. Any time the wife of
a hunter gave birth to a new baby, one of the animals or more would be sentenced
to death. Sometimes it might be the celebration of chieftaincy title conferment, it
night be an ordinary birthday or thanksgiving, the hunter would make sure that at
least one animal was murdered for each celebration. In short, any time human
beings wished to express their joy or celebrate any event, they would wreek havoc
and sorrow on the animals. In order to find solution to the hunter manace, they
chose 164 representatives among them to see their welfare. The representatives
deliberated, and part of the outcome of their deliberation was for them to more
away total from the vicinity of the hunters and to establish their own market. They
suggested that it would be wise to be living close to the market so that they would
effectively sever all relationship with the hunters in particular and beings in
general. the entire animal kingdom up held these suggestions. They moved away
from the towns and villages. They established their own market. Before long the
market grew very big. One day, the representatives of the animals went to the of
Awo mentioned for Ifa consultation in order to deter mine what they needed to do
their market to expand the more and business to flourish better for them and their
future generations.
The Awo told them that their business would flourish and their market would
expand. They were advised to feed Esu Odara with three whitepigeones, one goat
and money. They were also advised to offer Esu Odara with one cock. After this
they were advised to offer ebo against any unforeseen disaster which may cost
them their lives. They were advised to use one he goat and money for the ebo and
feed Esu Odara with cock.
The representatives felt that on unforeseen disaster could ever befall them as they
had already taken care of such eventualities. They had moved for away from
human population and therefore no harm could befall them human any other
quarter. They offer the first ebo for progren and insured the second.
Awo awoyeroye Awo ile Orunmila

Dia fun awo Ode Ikale
Won sode sode won o ranran pa
Ebi ni won ni ki won se
Translation:
The careful observers and analysts, the resident Awo of Orunmila
They were the Awo who cast Ifa for the hunter of Ikere
Were they hunted without killing any game
The hunters of Ikale were frustrated lots. For good six to seven months, they had
not been able to kill a single animal. Many of them were contemplating a change
of profession. Some had already taken to farming as a means of keeping body and
soul together. Others had taken to fishing. A few had taken to trading while yet
another group had begun handicraft work the few ones left were hunger, sad,
restless and frustrated. They put head together and concluded that as a last resort,
they needed to see the Babalawo mentioned above for Ifa consultation:
Would they winters an improvement in the their business? would they able to kill
game as they used to do before? Was it wise for them to change their profession if
they no hope of killing animals anymore? What types of businesses lines could
they follow that would be rewarding?
The Awo however asked them to put their minds at rest. They were assured that
they would be able to kill animals more than ever before. They were asked to
offer ebo with one matured he-goat and money. They were also asked to feed Ifa
with one cock. They complied.
A few days after the hunter organized a hunting expedition. Esu Odara joined
them in the form of man. He asked them to go far into the forest .The hunters
agreed .Unknown to them; Esu Odara was leading them to the animals market.
Three days later, they arrived at the market .But they it was already late in the
night. Esu Odara showed the hunters the footprints of the animals and advised
them to hide somewhere until the next morning. They agreed. The next morning,
the animals came to transact business in their market. The hunters waited until the
market was filled animals they then began to kill them. Some of them used
arrows, some used spears, some used javelins, some used clubs, some used
knives, others used traps. At the end of the day, several animals laid dead. Since
that day, the solidarity among the animal got broken. They remembered the
warning of their Awo that they needed to offer ebo against unforeseen disaster,
but it was already too late to do anything about anything. The animals learnt to
live with their regrets up till today.
Moji mo ba erin ninu igbo

Mo ni erin pele o, alawo o moduru-moduru
Mo ji mo ba efon lodan
Mo ni efon pele alawo o pasi pasi
Mo ji , mo ba agbonrin ninu igbo
Mo ni agbonrin pele o, alawo o medumbu
Mo ji moba ere labata
Mo ni ere pele o, alawo o kinni kinni
Ila sogun ila nlo sode ore re
Ikan sugbon, ikan won a re ibayigbo
Dia fun erinlojo omo eranko
Won ni ki won rubo ebu-eyin
Won lawon o lebo o ni
Awon awo yeroye awo ile Orunmila
Dia fun awon ode ikare
Won sode-sode won o reran pa
Won gbebo,won rubo
Ko pe ko jinna
Ewa ba ni ni jebutu ire gbogbo
Translation:
Waking up, i met the elephant in the forest
I said my greetings to the elephant, owner of the mud-like skin
Waking up, I met the buffalo in the garland
I said my greetings to the buffalo, owner of the skin, the colour of tree-
Bank
Waking up I met the dear in the forest
I said my greetings to the dear, owner of the stripped skin
Waking up, I met the boa conscriptor in the swampy river-side
I said my greetings to the boa conscriptor owner of the sothed skin
The okro bore 20 fruits, and went to Orere
And egg-plant bore 30, and went to Ibayigbo
These were Ifas declaration to the 164 animals
When they were advised to offer ebo against unforeseen disaster
They refused to comply
The careful observers and analyst, the resident Awo of Orunmila
They were the ones who cast Ifa for the hunters of Ikare
When they hunted without killing any game
They compiled
And not too late, not too far
Join us in the midst of property
Ifa says that tit shall not allow the person for whom this odu is revealed to suffer
from unforseen calamity. Ifa also says that what this person had been struggling
for, without success, for a long time, shall be realized in due course of time.
16. Ifa says that there is a person where this odu is revealed who had been given a
responsibility to perform but this person is using the privileges attached to this
responsibility to perfume but this person is using the privilege attached to this
responsibility to perpetrate atrocities. Ifa says that this person has been
pursuing his or her own personal designs to the detriment of the responsibility
given to hom or her. Ifa however warns this person to desist before he or she
is humiliated and disgraced.
Ifa warns against someone either embezzling public fund; or using his her
position to intimidate others; or to take advantage of the madequacies of
others. Ifa says that if he or she did not desist, he or she is a sure candidate for
disgrace and public ridicule.
This person is advised to offer ebo with three cock and money. He was also
advised to desist from doing anything that would put him or her to shame. A
stanza in this Odu giving credence to this assertion says:
Kesekese la n ri
A o tii ri kasakasa
Kasakasa n bo leyen
Baba kesakese
Dia fun Agbigboniwonran
Ti nlo ree dada nile Olofin
Ebo ni won ni ko se
Translation:
Success is what we are seeing
We have not seen disgrace
Disgrace is coming along the way
The father of success (ie, the effect of disgrace is more profound than
that of success)
This was the declaration of Ifa to Agbigboniwon ran (hoopoe)
When going to perfume Osun ritual in Olofin palace.
He was advices to offer ebo
Agbigboniwon ran was very good in the art rituals of Osun worship and healing. For
these reason many people sought his assistance whenever they wanted to serve Osun.
They would either come to his house or he would go to theirs. Unknown to many people
however, the was nowhere he would go that he would not make sure he made love to
their wives. He always took advantage of his position as a veteran Osun feeding for the
mother in his house. When the mother brought the baby, he would insist on making love
to the mother before treating the child and serving Osun for their child, if someone also
prescribed serving Osun for people, he would ensure that all the woman involved were
made love to before he would be satisfied. After making love to them, he would threaten
them with terrible consequences if they should tell anyone. If woman was sick, hewould
make love to her before treating her. He used to do this even in the women’s matrimonial
homes. He had no respect for anybody when it comes to this, because people got the
required result and because of the fear being ruthlessly ran had done to her.
One day, one of Olofin’s wives was seriously ill. All the medicines they administered on
her proved effective. She looked emaciated. She could not eat or drink. As a last resort,
Agbbigboniwon was invited.
In order to succed in his assignment, he went to the Awo mentioned above for Ifa
consultation: what did he need to do to be able to Olofin’s wife of her nicment? Would he
be recognized and praised by Olofin’s? would Olofin compenbate him adequately for a
job well done if he succeeded in healing his wife? The Awo assured Agbogboniwaran
that healing Olofin’s wife was not a problem but that he needed to off so the he would not
be humiliated. The Awo told him that even though he was a competent healer and Osun
practitioner but he was nonetheless acting in violation of social morality. He was warned
to desist from this act if he did not want to be humiliated and disgraced. He was advised
to effer ebo with three cock and money.
When Agbigboniwonran heard this, he was angry. He told the Awo that the ebo he
prescribed for him was not necessary as he knew his ways. He accused the Awo of being
envions of his achievement In life. He challenged the Awo to wait see how he would
manure his ways in Olofin’s palace. He stormed out the Awo’s home after. When he got
to Olofin that she would soon be wall. He told Olofin that there an urgent need for him to
perform certainrituals for her. He told every body present to excuse him. They all got out
to the room and Agbogboniwonran locked the door. He began to make love to olofin’s
wife even on her sick bed in her matrimonial home. He began to do this twice a day, on a
daily beris.
Mean whole, Olofin make sure thst Agbigboniworan lacked nothing whatsoever. He
was well-fed, well clothed and given the best quarter reserved for Olofin’s most
important quests. After eating in the he would go and make love with Olofin’s wife. After
supper, he would abo go and do the same – all under the pretext that he was going there
to administer medicines on her. He was so used to this illicit act that he began to think
that if he administered the connect drugs on her with right dosages, the woman would
soon recover and that might means the end of his “enjoyment” in Olofin’s palace, he
therefore advised a means of ensuring that he delayed medication for as long as possible.
One day, Olofin’s wife complained to Agbigboniwonran that she had not notice much
improvement in are physical condition. She said that she would not want him to continue
to make love to her any more as she considered it against the ethics of his profession and
a taboo on Olofin’s house. Agbigboniwonran become angry that she had the effority to
preach morality to him. He told her that she had lost her right to complain as he was the
only person who knew what was good for her and nobody else. The woman said that he
did not desist, she would explain everything that had been happening to her husband.
This made Agbigboniwonran to panic. He threatened that if she should ever contemplate
telling anyone, she would die a violent death instantly, even before she narrated her
husband. This made she would explain everything that had been happening to her
husband. This made Agbigboniwanran to panic. He threatened that if she should ever
contemplate telling anyone, she would die a violent death instantly, even before she
narrated her experience to who ever she planned to tell it to. He also threatened that if she
should ever resist him. She would be come paralised instantly, with these threats, he had
way and left her totally confused. That same day, she summoned courage and told her
husband everything going on.
When Olofin heard this, he become very furious and disappointed. He decided to catdh
Agbigboniwonran in the act. Olofin asked wife whwn next Agbigboniwanran would
return, and he was informed that he used to come to her room twice a day. So they
expected and planed for him against evening when he would come for illicit act. Olofin
organized for four men forced open the door and dundled Agbigboniwonran out of the
room completely naked. He was paraded naked throughout the four comers of Ile-Ife.
Mary women who had fallen victim of his illicit act were emboldened by what they saw.
They came out openly and narrated their ordeals in hands.
It was when everybody began to boo him and stones at him that he remembered the
warning of the Awo to him. He never contemplated in his wildest imagination that he
could experience such a disgrace in life. After being paraded throughout the length and
breadth of Ile-Ile, Olofin released Agboniwonran to go and live with his shame. When the
shame becomes unbearable for him, Agboniwonran commite suicide.and brought to an
end the inglorious life of Agbigboniwonran.
Kesekese la n ri
A to n ri kasakasa
Kasakasa n bo leyin
Baba kesekase
Dia fun Agbigboniwonran
Ti n lo re dada nile Olofin
Ebo ni won ni ko sebo
Agbigboniwonran ko da ni sile mo
Fife ni n fe mi o
Translation:
Suckers are we seeing
We have nit seen disgrace
Disgrace is coming along the way
the father of success
This was the declaration of Ifa to Agbigboniwonran
When going to perform Osun ritual in Olofin’s palace
He refused blindly
Agbigboniwonran is no longer applying remedy on me
But he was insisted making love to me
Ifa says that disgrace is around the coner for someone was perpetrated evil but who felt
that all loopholes had been plugged. Ifa says that such a person should charge his or her
ways if he or she did not went to face public odium.
Ifa also says that someone or group who had neither to been cheated by other would see
through their person or person cheating will soon be disgraced.
Aboru, Aboye.
B. SINGNIFICANCE OF OBARA-MEJI FOR THOSE BORN BY THIS ODU

DURING IKOSEDAYE OR ITELODU
Obara – Meji chilled will be very wealthy in life because they brought their luck and
success changes from heaven. No mater the mitial tyribulations, these people will
triumph in the end. Their success usually comes in a very miraculous manner. They
however needed to be well groomed in the art success management. This is because
success easily enters in to their heads and it may lead them to misbehave or be rude to
elders or constituted authorities. Because success for Obara-Meji children is assured,
education on success management and control is a must.
Even those success is guarateed for Obara – Meji children, they succeed more as an
individual than in a group. They therefore need to take to such profesions as the ones
individuals can except in. these professions in clued Ifa practice, Medicines,
Pharmacy, Seulpture work, fine art, accountancy, or establish a one-man business
enterprises. They can sell groceries and include pruplcine in their sales but can
succeed as a farmer.
For Eji – Obara children, humility, truthfulners, wisdom, foresight, uprightners

honesty and pretty are part of the qualities which enhances their success chances in
life. Obara-Meji male children abo need listen to the good advices of their wives as
the advices will all surely pave the path to greatness to them. They abo need to treat
their wives with all considerations at all times and accord them due respects. Apart
from these, Obara-Meji children succeed more when the choose to hardle two things
at a time tham when they feel that they cannot hardle two things at a go.
Somemeasures of risk-taking are part of the things that keep Obara-Meji children
going. Further more, the more the number of children they have, the greater their
prosperity and success.
Obara-Meji children have the unbelievable ability to survive calamities, wars,

uprisings, or upheavals they will not only survive these they would also be responsibe
for the survival of their families and loved ones. This ability is inborn. This is why it
is very rare to find Obara-Meji children dying violent deaths. It is however very
useful for Obara-Meji children to make it a point of duty to be braking kolanut for he
or she to consume regularly.by so doing, long life is enhanced. They will live
relatively long and in comfort and peace of mind. That Obara-Meji children will
survive disasters and upheavals is not a licence to take undue stupidly or recklessly.
These children in spite of qualities are born stubborn and recalcitrant. They hardly
wise to spend money unless it is compulsory for them to do so. These are parts of
their attitude which most be tamed to a manageable limit, if it cannot be totally
dominated. Quite a number of Obara-meji children are also in the habit of daring
elders and other constituted authorities. They love to deny elder what rightly belong
to them. This attitude should also be discouraged as it will never augur well for them.
Also tend to forget their sufferings and their difficult roads to success once they reach
the top. They brag, complain and intimidate people. By so doing, they end up
accumulating oppositions and enemies. If these can also be stopped Obara-Meji
children will be love respected and exalted in the community.
Some of them love go after other peoples wives, this can only bring disgrace and
humiliation.
On the whole Obara-Meji children reach the zenith of their careers but they are
always threatened by unforeseen setback which may reduce all their achievements in
life to naught. Obara-Meji children are faction-conscion and they pursued wealth and
recognition to the exclusion of a settled firmly life. Once they settled down however,
they make good husband and wifes, good fathers and mothers and good companion to
their families and friends. For Obara-Meji children, the world will tremble and bow.
C. Affiated Irunmole And Osise of Obara-Meji

1. Ifa – for success long evity protection, progress and victory.
2. Eu Obara – for victory over adversary financial success and rescue
form danger.
3. Ori – for support longevity financial success, victory and over all well-
being.
4. Osun – for achievement
5. Ogun – for victory and achievement
6. Odu – for victory and achievement
7. Osun – for chold-bearing, victory and achievement.
D. Taboos of obara-Meji
1. Must never be rude to elders or constituted authority to blockade of his
or her success chances.
2. Must never go after order peoples wives – to avoid being humiliated
and disgraced.
3. Must never appear dirty or neglect personal hygiene to avoid untimely
death.
4. Must never take advantage of other people misfortune or inadequacies
– to avoid humiliation and disgrace
5. Must never eat iguare – to avoid difficulty in child- bearing.
6. Must never iguare useful advice of his wife – to avoid missing his
success chances.
7. Must not use orore birds for anything – to avoid missing his or her
success chances.
8. Must not eat ewe – to avoid missing his or her success chances
9. Must not tortoise for anything – to avoid living a loveless life.
10. Must never use Agbe Ayuko and Odidere birds to avoid difficulty in
overcoming adversary and getting victory over enemies.
11. Must never be a fermer – to avoid poverty and faiture.
E. POSSIBLE FOR Obara – Meji Children During Ikosedaye
1. Meles 2. Females
i. Fakayode i. Omoladun
ii. Ibilope ii. Ibilope
iii. Fadara iii. Olohundidun
iv. Oduola iv. Ayobami
v. Oladameji v. Ayodeji

Obara Meji 1

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Obara Meji 1

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OBARA-MEJI

Eyi wesewese n difa

A o mori afoju legbe

Awon tara eni lo to

“That which concerns one is right (to give priority)

A o mori afoju legbe

Ise lomi aro ni pipon

Mo lo tan o kun o, Orunmila baba Agbonniregun

Ise loni aro ni pipon

Ka mefun ka fi to’le aje

Ka mefun ka fi to’le aje

Eefin gori aja or u gobugobu

Eefin gori aja or u gobugobu

Onba o ra ni tomo aja

Onba o ra ni tomo aja

Kokoro gidigba nii rin bi eni ti nfori jo

Kokoro gidigba nii rin bi eni ti nfori jo

Eeri Awo ara

Eeri Awo ara

Idesun ni o mu keregbe dorun

Idesun ni o mu keregbe dorun

Ogbo eranla kii soro

Ogbo eranla kii soro

O san pee, o san pee

When Esu-Odara heard this, he considered the action of the youths to be

Ekun lawo oju

O san pee, o san pee

Ekun lawo oju

Won fi fin Orunmila bara a mi Agbonniregun

Ojo pa abalum tewu taso

Ojo pa abahun tewu-taso o

Awo awoyeroye Awo ile Orunmila

Moji mo ba erin ninu igbo

B. SINGNIFICANCE OF OBARA-MEJI FOR THOSE BORN BY THIS ODU

For Eji – Obara children, humility, truthfulners, wisdom, foresight, uprightners

Obara-Meji children have the unbelievable ability to survive calamities, wars,

C. Affiated Irunmole And Osise of Obara-Meji

E. POSSIBLE FOR Obara – Meji Children During Ikosedaye

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