Irosun Meji

IROSUN-MEJI
1. Ifa says that the person for whom this Odu is revealed shall be very
successful in life. Ifa says that the chosen career of this person is Ifa.
If he/she cannot study Ifa as a profession, however, there is the need
for him/her to be feeding Ifa regularly on his/her chosen career.
He/she is advised never to abandon Ifa as it is the Deity in which
his/her success resides. Ifa also says that the person for whom this
Odu is revealed needs to offer ẹbọ with three white pigeons and
money. He/she needs to feed Ifa with one matured goat. On these,
Ifa says:-
Ahere o ku, iwo nikan soso ninu oko

Eru o ba aba ni’ju
O di’jo ojo ba ro
Ki ahere o too di elẹni o
Dia fun Egbe-Ope
Tii s’omo bibi inu Agbọnniregun
Ẹbọ ni won ni ko se
Translation :
Gently, Ahere, the farmhouse, you are the only one in the farm.
Aba, the Barn, exercises no fear in the wilderness
It is the day when rainfall is experienced
That the farm-house will have companions
These were Ifa’s declarations to Egbe-Ope
When coming from Orun to Aye
He was advised to offer ẹbọ
Egbe-Ope, the backing of the Holy palm tree, was coming into the world.
He was going to become Ọrunmila’s son. Before his departure in heaven,
he went to the Awo mentioned above for Ifa consultation to determine how
his success chances would be while on earth: Would he live long? Would
he be able to acquire all the good things of life? These questions and
others were what preoccupied the mind of Egbe-Ope.
The Awo assured him that he would live to his old age on earth. He was
told that he would be very wealthy and influential. He was also assured
that he would be able to acquire all the good things of life. He was
however informed that his chosen career from Olodumare was for him to
become a Babalawo. If he could do this, he was told that he would be
extremely successful on earth. He was advised to offer ẹbọ with three
white pigeons and money. He was also told to feed Ifa with one
matured goat. He complied and set out on his journey into the world.
Egbe-Ope began to learn Ifa as a toddler. By the time he was 20

years, he was well versed in the Art. When he was asked by Ọrunmila
his father, to stand on his own, he was already an accomplished
Babalawo. He was known and respected from far and near. He was very
successful and was able to acquire all the good things of life - all
through his reputation as a competent Babalawo.
Ahere o ku, iwo nikan soso ninu oko

Eru o ba aba ni’ju
O di’jo ojo ba ro
Ki ahere o too di elẹni o
Dia fun Egbe-Ope
Tii s’omo bibi inu Agbọnniregun
O gb’ẹbọ, o ru’bọ
Nje owo ti n o se la n’Ifa
B’I:fa ba hu meji,ma te okan
Owo ti n o se la n’lfa
B’I:fa ba hu okan, ma te eji
Owo ti n o se la n’Ifa
Translation :
Gently, Ahere, the farmhouse, you are the only one in the farm.
Aba, the Barn, exercises no fear in the wilderness
It is the day when rainfall is experienced
That the farm-house will have companions
These were Ifa’s declarations to Egbe-Ope
The child of Agbọnniregun
When coming from Orun to Aye
He complied
The business I will do to succeed is Ifa
If Ifa remains two, I will imprint one
If Ifa remains one, I will imprint two
Ifa says that the person for whom this Odu is revealed shall succeed in life
in his/her chosen career. He/she is advised to adhere to, and embrace Ifa.
. Ifa says that all the good things of life shall be handed over to the person
for whom this Odu is revealed. Ifa says that he/she shall not lack any Ire in
life. Ifa advises him/her to offer ẹbọ with two pigeons, two hens, two
guinea fowls, two cocks, four rats, four fish and money. On these,
Ifa says:-
Akerese Owinni
Owinni naa Akerese
Dia fun Oniweere
Omo ojo owuro ti nb’olowo n’inu
Igbati o nsunkun oun o r’ire gbogbo
Translation :
Akerese is Owinni
Owinni is Akerese
These were the Awo who cast Ifa for Oniweere
The offspring of the early morning rainfall which infuriates the rich
When he was weeping because of his inability to secure all the ire
in life
He was advised to offer ẹbọ.
Oniweere, the Oba of Iwere town was a very poor Oba. Apart from the fact
that he was the Oba of his town, he had nothing else to show in terms of
achievement - no money, no wife, no child, no authority, and no good
health. In fact, he was the laughing stock of his subjects. He was never
taken serious in anything he said. His directives were simply ignored. Tired
of this, he went to the two Babalawo mentioned above for Ifa consultation:
Would he be able to command the respect of his subjects? Would he be
prosperous in life? Would he have wives of his own? Would the wives give
him children for him to leave an heir behind when he died? Would he have
good health? Would he live long?
The two Awo assured Oniweere that he would be blessed with all the good
things of life. He was told that his success would be beyond his wildest
dreams. He was advised to offer ẹbọ as stated above. Oniweere struggled
to gather all the materials together and the Awo offered the ẹbọ for him.
He was advised to go home and see what Ifa had in store for him. He
complied.
Soon after this, he discovered that all his chiefs who had hitherto
abandoned his palace were coming to pay their daily homage. Later, all the
villages adjoining his town were coming to pay their tributes to him. He
soon became rich. Some of his chiefs arranged for wives for him. He got
married to these women and later the wives gave birth to several children
for him. His palace was renovated by his subjects. His health improved. He
was given a horse for his personal usage. He lived very long on the throne
of his ancestors. By the time that he died, he was a contented Oba indeed.
Akerese Owinni
Owinni naa Akerese
Dia fun Oniweere
Omo ojo owuro ti nb’olowo n’inu
Igbati o nsunkun oun o r’ire gbogbo
Nje Aje wo’le mi wa o
Akerese Owinni
Owinni naa Akerese
Aya wo’le mi wa o
Akerese Owinni
Owinni naa Akerese
Omo wo’le mi wa o
Akerese Owinni
Owinni naa Akerese
Aiku wo’le mi wa o
Akerese Owinni
Owinni naa Akerese
Ire gbogbo wo’le mi wa o
Akerese Owinni
Owinni naa Akerese
Translation :
Akerese is Owinni
Owinni is Akerese
These were the Awo who cast Ifa for Oniweere
The offspring of the early morning rainfall which infuriates the rich
When he was weeping for his inability to secure all the ire in life
He was advised to offer ẹbọ.
He complied
Now, wealth enters my home
Akerese is Owinni
And Owinni is Akerese
Spouse enters my home
Akerese is Owinni
Children enter my home
Akerese is Owinni
Longevity enters my home
Akerese is Owinni
All Ire in life enter my home
Akerese is Owinni
Ifa says that all the good things of life shall be given to the person for
whom this Odu is revealed. He/she was not destined to lack any Ire in life.
3.Ifa says t Ifa says that the person for whom this Odu is revealed ought to be taking
care of other people’s matter than his/her own. Ifa says that if he/she
could do this, then Ifa itself would be looking after his/her own affairs for
him/her. Ifa says that the person for whom this Odu is revealed shall be
properly taken care of by Ifa. But he/she is also expected to take care of
other people. The more this is done, the better the chances of him/her
being protected and pampered by Ifa.
People like this are very good in the hospitality fields such as medicine,
public relations, and welfare establishments like motherless babies home,
old people home, mentally retarded people’s home and so on.
There is however the need to offer ẹbọ with two pigeons, two guinea
fowls and money. He/she also needs to feed Ifa with one hen and
palm oil. On these, Ifa says:-
Akuko f’ogbe lebelebe se’yi

Dia fun Opiiliki
Ti yoo fi tire sile
Ti yoo maa gbo ti ẹni elẹni kiri aye
Translation :
The cock uses its comb to add to its honour

This was the Ifa cast for Opiiliki
Who left his own affairs
And was taking care of other people’s matters the world over
Opiiliki was always ensuring that other people were comfortable. He used
to settle quarrels and misunderstandings, feed the poor, assist the
handicapped and give to the needy. He could go hungry for days just to
assist others. As he was doing these things, some people began to abuse
him as someone who would never mind his business. Some saw him as a
person who loved to poke his nose into what was none of his business. Yet
others saw him as a busybody. Soon his relations began to warn him to
leave other people alone with their affairs and face his own problems.
In order to know what steps to take in his life without making mistakes, he
went to the Awo mentioned above for Ifa consultation: Was he doing the
right thing? Was there any hope in it for him? Did he need to change and
face his own business? What was the position of Ifa on what he was
doing?
The Awo told him that he should continue to help other people and
Ajagunmale himself would repay him all his good deeds. He was advised
against listẹning to slanderers and backbiters as they could only lead him
astray. He was advised to offer ẹbọ as prescribed above. He did.
Before long, he was blessed with all the good things of life. He had wealth,
stable home, peace of mind, happiness, good health and long life. He was
thus singing, dancing and giving praises to Ifa and Olodumare:-
Akuko f’ogbe lebelebe se’yi

Dia fun Opiiliki
Ti yoo fi tire sile
Ti yoo ma gbo ti ẹni elẹni kiri aye
Eyi ti Ajagunmale yoo maa wo’le de
Nje tani yoo ba mi tun’wa a temi se o
Ọrunmila, Bara a mi Erigi-Alo
Ni yoo ba mi tun’wa temi se o
Translation :
The cock uses its comb to add to its honour

This was the Ifa cast for Opiiliki
Who left his own affairs
And was taking care of other people’s matter the world over
And whom Ajagunmale would be taking care of his own home in
his absence
He complied
Now, who will help me repair and improve my destiny?
Ọrunmila, my father, also known as Erigi-Alo, was the one who
will help me repair and improve my destiny.
Ifa says that Ọrunmila himself shall help the person for whom this Odu is
revealed to shape his/her destiny for the better. Ifa says also that
Ajagunmale, the Oluwo in heaven will be looking after his/her home in
his/her absence. He/she needs to continue to do good as the reward for
that is guaranteed. He/she will never regret his/her actions in life. The
Deities are on his/her side.
4. Ifa says that the person for whom this Odu is revealed shall have his/her
own period of recognition and success in life. People will be able to identify
his/her good deeds and reward him/her accordingly. He/she will never be
forgotten.
Ifa says that he/she is about to go to somewhere on business or to go and

assist other people. Ifa says that he/she should go as the place will be very
rewarding to him/her. Ifa says that he/she may experience initial setback
or hardship, that should not deter him/her as the reward will surely come
and he/she would be honoured.
Ifa says that there is the need for the person for whom this Odu is
revealed to offer ẹbọ with two pigeons, okro and garden eggs and
money. On these, a stanza in Irosun-Meji says:-
Itaruku l’awo Itaruku

Rukuruku tataata
Dia fun Igba
Ti ns’awo r’ode Oyo
Translation :
Itaruku is the Awo of Itaruku

And Itaruku is the Awo of Itaruku
Rukuruku tataata
They were the Awo who cast Ifa for Igba
When going to Oyo on Ifa business
Igba was a very prominent Babalawo. He was known for his competence
and his ability to diagnose problems and provide solutions. So, when the
inhabitants of Oyo town were experiencing series of problems ranging from
childlessness, economic decay and stagnation, failed harvest, emotional
instability to internal strive, they summoned Igba for Ifa consultation. They
asked him to come to their town with the intention of making it his
permanent abode.
When Igba received their message however, he went to the Awo

mentioned above for Ifa consultation. How would his stay in Oyo turn out
to be? Would he be able to realize his full potentials in Oyo? Would he be
respected there? Would history give him a space in Oyo? Would the
inhabitants of Oyo town appreciate all the good things that he would do for
them? These questions and many more were what pre-occupied the mind
of Igba when he went for Ifa consultation.
The Awo informed Igba that he would be very successful in Oyo town: that
he would be able to realize his full potentials there that he would be highly
honoured and respected that the inhabitants of Oyo would appreciate all
his good deeds for them and that his name would be written in gold by
history. His position of honour among the inhabitants of Oyo was assured,
Igba was told. He was however warned that he would initially experience
hardship in his proposed abode, but after sometimes, it would be
enjoyment without end.
Igba was advised to offer ẹbọ with plenty of okro, garden-eggs, two
pigeons and money. He complied. Shortly after, he set out on his
journey to Oyo town.
While in Oyo, he met the inhabitants of this town with series of problems.
They were poor due to unsuccessful crop-yield, they were sick due to failed
expectation and they were unhappy. Igba went into action immediately as
he was consulting Ifa for them on individual basis, so was he doing on
group basis and even doing same for the whole town in general. As he was
offering ẹbọ, so was he doing etutu and offering Ipese for the Elders of the
night. After all these had been done, everyone waited to see the outcome
his efforts.
Meanwhile, Igba himself was faced with the problem of what to eat, drink
and wear. He was quite aware of the problems of the inhabitants of Oyo.
In order not to add to their burden therefore, he moved to a small village.
He cultivated a small farm and was living there. He maintained a low
profile in this village. He was fully determined to endure all the hardship he
was already experiencing in the village because he had already been told
by Ifa that such would be his lot initially before his situation would change
for the better.
In Oyo however, the situation began to change for the better, there was
abundant rainfall. Farm products and crops improved, the inhabitants had
surplus harvest that year, which brought about improved economy. With
improved economy, there was better and stronger bargaining power. The
people concentrated on their farm work and other businesses such as
craftsmanship, trading and so on, therefore reducing joblessness. These
gave them less time to plot against their leaders, thereby reducing internal
strives. Before long, there were smiles on everybody’s face.
One day, the inhabitants of Oyo gathered in front of the Oba’s market.
They were so happy and they began to jubilate. They sang, danced and
gave praises to Olodumare. They then decided that they must send people
to go and bring Igba who had made it possible for them to experience the
progress in their community. So they sent people with Ifa gongs to go and
bring back Igba to Oyo. The emissary went along with a new dress, new
cap, and new sandals for Igba to wear when coming to the town. The
delegates left for the village where Igba was living.
Igba was however on his farm working. On sighting him, they began to
beat the agogo (Ifa gongs) and were singing that:-
Itaruku ta
Itaruku ta
Rukuruku tataata
Oyo nile o
Igba, emi lo wa d’oko o?
Translation :
Itaruku ta
Itaruku ta
Rukuruku tataata
Oyo is your home
Igba, what are you looking for in the village?
They were all dancing and singing. Igba, on hearing what they were saying
threw down his hoe and joined them. They told him that the town asked
them to go and bring him. They explained to him that everything had
changed for the better as he had predicted. They asked him to go and take
his bath so that they would be able to return to Oyo the same day. When
he told them that he had no good dress to put on, they all burst into
laughter and gave him the dress that they had brought for him from Oyo.
It was one of the materials used only by high chiefs and other successful
businessmen in Oyo. Igba was surprised and elated. They returned to Oyo
that night.
In Oyo, Igba was made the resident Babalawo of the Oba of Oyo. He was
well recognized in Oyo. Up till today, nobody forgot what he did for them –
thus, his place in history was assured.

Rukuruku tataata
Dia fun Igba
Ti ns’awo r’ode Oyo
Igba ru’la o
Igba ru’kan
Bi a ba w’aye ẹni
A a n’igba ni
Itaruku ta
Itaruku ta
Rukuruku tataata
Oyo nile o
Igba, emi lo wa d’oko o?
Translation :
Itaruku is the Awo of Itaruku
And Itaruku is the Awo of the Itaruku
Rukuruku tataata
They were the Awo who cast Ifa for Igba
When going to Oyo on Ifa business
He complied
Igba offered Okro
And offered garden-eggs
When we come into the world
We surely will have our season (of success)
Now, Itaruku ta
And Itaruku ta
And Rukuruku tataata
Oyo is your home
What are you looking for in the village?
Ifa says that the person for whom this Odu is revealed shall surely have
his/her own season of success and achievement. Initial setback should
not deter him/her from putting in more effort to succeed.
5.Ifa s says that the person for whom this Odu is revealed shall make profit in
his/her life. He/she shall surely succeed in life. Ifa however warns that this
person is in the habit of denying all the good things which Ifa had done for
him/her. No matter how successful he/she had been, he/she would still be
claiming that no improvement had occurred in his/her life. Ifa says that this
is not good enough. The person for whom this Odu is revealed needs to
imbibe the value of showing appreciation to those who had given
assistance one way or the other.
Ifa says that this person needs to offer ẹbọ with three pigeons and
money. He/she also needs to be more appreciative. On these, Ifa says:-
Ada nko?
Ada r’oko
Ada nko?
Ada r’odo
Ada wa mu forojangan
Dia fun Eleko Idere
Ti yoo l’oro k’ale o too le
Translation :
How is Ada, the cutlass?

Ada has gone to the farm
And how is Ada
Ada has gone to the Stream
Ada is now very sharp-edged
This was the Ifa cast for the Eko seller of Idere town
Who shall become wealthy before evẹning time
She was advised to offer ẹbọ
Idere was a very popular town in the olden days. This town was the centre
of many activities in Yoruba land. The population of this town was also
reasonable, compared to other towns at that particular time. There was
however this woman in the town who was selling eko, corn meal. She was
very popular in the town, but she was always complaining that her sales
were not moving as it ought to be. Consequent upon this, she went to the
group of Awo mentioned above for Ifa consultation.
The Awo told her that her sales would improve. She was advised to offer
ẹbọ as prescribed above. She complied. After this, she was advised to
cultivate the habit of exercising patience at all times. She was told not to
expect that her eko would be sold immediately it was prepared because it
would still be very hot at that time, rather, for her to be patient for it to be
cold so that it would be hard and agreeable for people to buy and eat. She
was also cautioned that when she began to make profit, she should not
deny or hide the blessings of Ifa. After this, she went home.
A few days after she offered the ẹbọ, her sales picked up, she used to
prepared one basked full of eko and sell them for three days. After the
ẹbọ, she was selling five baskets of eko daily. It later increased to 12, and
then to 16 baskets full. Before long, she began to wear new dresses. At a
stage she would wear a black wrapper, a red buba (blouse), she would
wear a white head-gear and use a green loin to tie the dress - all new
dresses. Her shoes and bag were usually the latest. However, when
anyone approached her, she would be complaining that her sales had not
improved.
One day, her complaints were so much that the Awo who assisted her in
offering the ẹbọ decided to pay her a visit. When they did, they discovered
that she had really changed and that the manifestation of wealth was all
over her, and yet she complained bitterly that what they did for her had
not worked. The Awo left with the determination to teach her a little
lesson.
The following day, the Awo in company of their students went to her stall
with agogo and drum and began to sing thus:
El’eko Idere
Sebi o loo j’eere
El’eko Idere
Sebi o loo jeere
O ro'so dudu
O ro’so pupa
A f’aliga we’ri
O le kenka
O le kenka
O f’erin p’eeke
El’eko Idere
Sebi o loo j’eere
Translation :
The eko seller of Idere

I thought you said you made no profit
You complained you made no profit
Your wear a black dress
And tie a red wrapper
You use a green dress as head-gear
You sit majestically
And you wear a broad smile
Yet you complain of making no profit
When she saw what the Awo had done, she simply stood up and joined
them in singing and dancing forgetting her initial complaints.
Ada nko?
Ada r’oko
Ada nko?
Ada r’odo
Ada wa mu forojangan
Dia fun Eleko Idere
Ti yoo l’oro k’ale o too le
Nje Eleko Idere
Sebi o loo j’eere
O ro’so dudu
O ro’so pupa
O f’aliga we’ri
O le kenka
O le kenka
O f’erin p’eeke
Eleko Idere
Sebi o loo j’eere
Translation :
How is Ada, the cutlass?

Ada has gone to the farm
And how is Ada?
Ada has gone to the Stream
Ada is now very sharp-edged
This was the Ifa cast for the Eko seller of Idere town
Who shall become wealthy before evẹning time
She complied
Now, the Eko seller of Idere
I thought you said you made no profit
The Eko seller of Idere
You complained you made no profit
Your wear a black dress
And tie a red wrapper
You use a green dress as head-gear
You sit majestically
And you wear a broad smile
The Eko seller of Idere
Yet you complain of making no profit
Ifa says that the person for whom this Odu is revealed shall make profit
and become very successful in his/her business. He/she is however warned
against hiding or denying the blessings of Ifa in his/her life.
. Ifa says that the Ori of the person for whom this Odu is revealed will
support him/her. The person is in a state of confusion. He/she needs
guidance, support and protection. Ori will provide all these for the person
for whom this Odu is revealed. No Orisa, Egungun (ancestor) or Irunmole
can do this but his/her Ori. Consequently, there is the need for this client
to offer ẹbọ with two pigeons, two ducks, two guinea fowls and
money. He/she also needs to serve his/her Ori with one white pigeon,
one guinea fowl, one duck and money. If all these can be done, the
life of this client will change for the better. On these Ifa says:
Eni poroporo laa g’odo

Eji poroporo laa g’osun
Dia fun Baba boo-lejo-o-ba-Ipin-re-wi
Ti nbe nigba nraye osoko
Translation :
One at a time do we pound a mortar

And in twos do we pound cam-wood
These were Ifa’s declarations to he whose name was If-you-have-
problem-consult-your-Destiny
When he was in utter dilemma and confusion
Baba-boo-lejo-o-ba-Ipin-re-wi, was in a state of utter confusion. He did not

know what work to do in order to succeed in his life the type of wife to
marry to be a happy man the type of children he would beget in his life
how long he would live on earth the positions he would occupy in life and
so on. He had gone to feed several Deities and Egungun but his confusion
was still there. One day, he decided to carry his matter to the Babalawo
stated above for Ifa consultation.
The Awo told him that he was a confused man. They said that what was
causing his confusion could not be addressed by any Orisa, Irunmole or
Egungun. Rather, it was his Ori which would help him solve his problems
and throw light into his life. The Awo stated further that what he wanted to
know was what his destiny had chosen from heaven and how to ensure
that he followed the path of his destiny. He was advised to offer ẹbọ with
two white pigeons, two guinea fowls, two ducks and money. He
was also asked to serve his Ori with one white pigeon, one guinea
fowl, one duck and money. He complied.
The Awo then explained to him that he was destined to be a prosperous

person, he would have peace of mind and he would be honoured. He was
told that his Ori would guide him to where he would be able to realize his
destiny.
When he returned home, he went into trading and he was successful. He

got married and he was blessed with many children. His wives took good
care of him. Together with his family, they built several houses. He bought
a horse for his usage. He lived long and lived and died a happy man.
Eni poroporo laa g’odo

Eji poroporo laa g’osun
Dia fun Baba boo-lejo-o-ba-Ipin-re-wi
Ti nbe nigba nraye osoko
Ko pe, ko jinna
Ire gbogbo wa ya de tuturu
Oro o kan Egungun o
Ko kan Orisa
Eledaa ẹni l’oran kan
Translation :
One at a time do we pound a mortar

And in twos do we pound cam-wood
These were Ifa’s declarations to he whose name was “if-you-have-
problem-consult-your-Destiny”
When he was in utter dilemma and confusion
He complied
Before long, not too far
All Ire came to him in abundance
This matter does not concern Egungun (ancestor)
Neither does it concern the Orisa
It is one’s Destiny the matter concerns
Ifa says that the person for whom this Odu is revealed shall be guided to
where he/she would be able to realize his/her destiny. He/she needs to
continue to serve his/her Ori regularly. There lies the secret to his/her
success. His/her Ori shall show him/her the way out of dilemma and
confusion.
Ifa says that it shall not allow the person for whom this Odu is revealed to
go astray. All he/she needs to do is follow the advice of Ifa especially on
how to serve his/her Ori.
7. Ifa says that the person for whom this Odu is revealed shall acquire all
the Ire of life which he/she lacked. Ifa says that he/she shall not suffer
for long before there is relative comfort in his/her life.
Ifa says that the way he/she carries himself/herself, people think that
he/she is a wicked person. For that reason, people find it difficult to
move close to him/her for discussion or to give assistance. Ifa says
that the mind of this person is pure and he/she harbours no evil
against anyone. Ifa says that with appropriate ẹbọ, the situation will
change and the client will experience comfort in his/her life and live a
happy life.
Ifa says that this person needs to offer ẹbọ with a pig and serve Ifa
with shear butter and palm-oil. If these can be done, before long,
the person shall have cause to celebrate. On these, a stanza in Irosun
Meji says:
Lasanlasan ni Olosun-Meji s’oju lasanlasan

Bi ẹni to l’oro ninu
Bee ni Irosun-Meji o ni ‘ka ninu
Dia fun Olosun-Meji
To f'eyin ti m’omi oju sunrahun ire gbogbo
Translation :
The face of Olosun-Meji was merely uninviting

Like someone who has wickedness within
But Irosun-Meji harbours no malice against anyone
This was Ifa’s verdict to Irosun-Meji
When lamenting his inability to acquire any ire in life
As a Babalawo, Olosun-Meji (Irosun-Meji) was well trained. He underwent

all the rudimentary and highly esoteric aspects of the training from
Ọrunmila himself. At the end of this training, he came out as one of the
best 16 disciples of Ọrunmila. In spite of this however, Irosun-Meji had
nothing to show for it - no money, no wife, no child, no house of his own,
no peace of mind, no comfort, no respect in the community, no friends etc.
He was indeed a very sad man. Many people ran away from him because
they considered him a wicked man. They believed that he could harm them
if they moved close to him because his face was tough and uninviting.
One day, as Olosun-Meji was ruminating over his life, he came to the
conclusion that if the situation continued to go the way it was going, he
would surely die as a sad and unfulfilled man. Determined to change all
these, he went to the group of Awo mentioned above for Ifa consultation
why was his life the way it was? Was he destined to live and die a poor
man? Was he doing something wrong that made people run away from
him? What could he do to change his life for the better and turn his destiny
around?
The Awo told him that he was destined to be great in life. He was also told
that his chosen career was the greatest and most rewarding of all
professions. He was told that his main problems are two fold: one, people
were afraid to move close to him because they considered him a wicked
man who could inflict on them serious harm if they moved too close to him
two, he did not have peace of mind and comfort. He was told that his looks
made people feel that he was wicked but that Ifa said that he harboured
no ill feeling toward anyone. He was also told that he needed to offer ẹbọ
and serve Ifa in order that people’s attitude toward him would change for
the better and for him to have comfort and peace of mind. Ifa said that if
these could be done, he would live a fulfilled life. He would stop
complaining and would be highly respected for his worth.
He was advised to offer ẹbọ with one big pig and money. He was also
advised to feed Ifa with palm-oil and shear butter mixed together and used
to serve Ifa. To get the money with which to purchase all the materials
became a serious problem. Eventually, he did. He invited the Awo to come
and help him offer the ẹbọ and serve his Ifa. All these were done, he
began to wait for what Ifa would do for him.
Immediately after offering the ẹbọ, Eṣu Ọdara went out in the form of man
asking people to go and try Irosun-Meji that he was a very competent
Babalawo. He convinced all those who had reservations against Irosun-Meji
and told them that only Irosun-Meji could solve their problems for them.
Then, one by one they began to go to his (Irosun-Meji ) house, and one by
one he was solving their problems. Those who felt that Irosun-Meji was a
wicked man soon changed their opinions towards him. Before long, his
house became a beehive of activities. He got several students who were
assisting him. Soon after this, he got a wife of his choice and after
sometime, the wife gave birth to children for him. He became a worthy
member of Idere where he was living. He was indeed a very happy and
comfortable man. He was thus singing and dancing and giving praises to
Olodumare and his Awo.
Lasanlasan ni Olosun-Meji s’oju lasanlasan

Bi ẹni to l’oro ninu
Bee ni Irosun-Meji o ni ‘ka ninu
Dia fun Olosun-Meji
To f'eyin ti m’omi oju sunrahun ire gbogbo
O: gb’ẹbọ, O: ru’bọ
Alade waa f’elede rubo
Gbede, l’ara o maa de mi lo
Gbedegbede nii ro’gba epo
Gbede, l’ara o maa de mi lo
Gbedegbede nii ro’gba Ori
Gbede, l’ara o ma de mi lo o
Eni to ba f’elede ru’bọ o
Gbede, l’ara o maa de won o
Gbede
Translation :
The face of Olosun-Meji was merely uninviting
Like someone who has wickedness within
But Irosun-Meji harbours no malice against anyone
This was Ifa’s verdict to Irosun-Meji
When lamenting his inability to acquire any ire in life
He complied
Now, Alade had offered a pig as ẹbọ
With ease, shall we acquire comfort and convẹnience
A calabash of palm-oil is known for its convẹnience
With ease, shall we acquire comfort and convẹnience
A calabash of shea-butter we acquire comfort and convẹnience
Whoever offered a pig as ẹbọ
With ease shall he acquire comfort and convẹnience
Ifa says that the person for whom this Odu is revealed shall acquire peace
and comfort in his/her life.
8. Ifa says that it foresees the gift of a child for the person for whom this Odu
is revealed. Ifa says that it is essential to know what to use as ẹbọ
materials here and at the same time, know the number to use in order to
achieve the required result. Ifa says that if these can be done, the woman
for whom this Odu is revealed shall be blessed with a bouncing baby.
Ifa says that this woman needs to offer ẹbọ for child-bearing with six bats
and money. The moment this is done, Ifa will bless her with a baby. A
stanza in this Odu laying emphasis on this aspect says:
Ada f’owo fe’ju ewon

Dia fun Onidere
Omo af’adan s’ẹbọ omo
Igba to f’eyin ti m’oju ekun sungbere omo
Ẹbọ ni won ni ko wa se
Translation :

He was the Awo who cast Ifa for Onidere
Offspring of those who uses bats to offer ẹbọ for child-
bearing
When he was lamenting her inability to bear a child
Onidere was the Oba of Idere town. He had many wives, he was strong
and popular, but he had no child. None of his wives ever conceived at any
time. He therefore called the Awo mentioned above for Ifa consultation in
order to determine what he needed to do in order for his wives to become
pregnant.
When the Awo came to Onidere’s palace, Ifa was consulted. The Awo told
him that his wives would become pregnant and they would give birth to
many children. He was advised to offer ẹbọ with six bats and money.
When Onidere heard this, he was very angry because he had been told
several times to offer ẹbọ with a bat and he had done so several times
without any success. The Awo however explained to him that his various
ẹbọ had not been accepted because the correct number of materials had
not been used. He advised Onidere to buy six bats at the same time, and
wait for the outcome. Onidere did. The ẹbọ was offered. He did it for each
of the wives.
Three months after, Onidere’s wives became pregnant and they all had
safe deliveries. Onidere became a proud father of several children in one
year. He was thus praising his Awo for a job well done.

Dia fun Onidere
Omo af’adan s’ẹbọ omo
Igba to f’eyin ti m’oju ekun sungbere omo
Ẹbọ ni won ni ko wa se
O gb’ẹbọ, O ru’bọ
Igba adan ti nje okan
La o r’omo bi
Igba otooto adan di mefa
Ni’re omo de
Translation :

He was the Awo who cast Ifa for Onidere
Offspring of those who uses bats to offer ẹbọ for child-
bearing
When he was lamenting her inability to bear a child
He complied
When we used only one bat
There was no child
But when the bats became six in number
We got the Ire of children
Ifa says that the person for whom this Ifa is cast shall be blessed with a
child. The person shall never leave this world without his/her own child.
Ifa says that it foresees victory over Death, Affiliction, Litigation and Loss
for the person for whom this Odu is revealed. Ifa says that this person
needs to feed the Ori of his/her child because it is the Ori of this child that
will help overcome this adversary. If the person for whom this Ifa is
revealed has more than one child, then there is the need for the Awo to
find out whom among the children Ifa is referring to.
Ifa says that even though all these four Ajogun had already surrounded
this person, they will have no power to harm him/her because the Ori of
his/her child being referred to by Ifa is simply too powerful.
Ifa says also that the person for whom this Odu is revealed needs to be
taking proper care of all his/her children, biological or otherwise, to love
them and act in a way that these children will love and adore him/her
back. This will bring happiness and progress and when trouble comes, the
Ori of the children will naturally rise up in his/her defence.
Ifa says that there is need for the person for whom this Odu is revealed to
offer ẹbọ with four cocks and money. There is also the need to serve
the Ori of his/her child with whatever Ifa prescribes. The Awo needs to
confirm from Ifa the specific item to use in order to ensure this victory and
protection. On these, Ifa says:
Agilinti nii gb’oko nii pa’ri

Konko nii gb’odo ta pitipiti
Alantakun nii gb’oko nii ran’wu oginninginni
Dia fun Ojiji
Ti yoo bi Ela l’omo
Ni’jo Ajogun kaa mo’le pitipiti
Translation :
Agilinti, the monitor reptile, lives in the farm and develops

bald-head
And Konko, the Bull-frog, lives in the brook and hops
about
While Alantakun, the Spider, lives in the farm and spins
threads fit for Oginninginni clothes
These were Ifa’s declarations to Ojiji, the Shadow
Who gave birth to Ela
And who was living in the midst of Ajogun
When Ojiji was very young, she had been told to love everyone as she
would love herself. She had also been advised that whatever she knew that
when done to her would pain her, she must never do to anyone. Ever since
her youth, she had been abiding by these advices. She loved all. She cared
for all. In turn, all loved her.
When she grew up and was getting married, it was a very big ceremony.
Several people turned up to felicitate with her and to congratulate the
family of her husband on their luck for marrying such a well-trained lady.
Soon after, her wedding ceremony, she became pregnant. When it was
getting to the time of her delivery, she went to the group of Awo
mentioned above for Ifa consultation: Would she deliver safely? What sort
of baby would she have? What would be the baby’s do’s and dont’s,
especially the taboos?
Ojiji was assured that she would be delivered of her baby safely and that
the baby would be greater than the two parents when the baby grew up.
When the baby was delivered, it was a male and was named Ela. Ojiji was
again advised to ensure that this baby was properly trained and shown the
ways of Olodumare and the Irunmole. She was advised to show love to the
baby without compromising discipline. All these, Ojiji did.
When this child was growing up, he had been showing the traits of being
great. Then one day, Ojiji had a terrible dream. Worried over this dream,
she went for Ifa consultation and the same Irosun-Meji was revealed. That
day, the group of Awo told her that four Ajogun were crowding over her:
Death to kill her Affliction to tie her down for Death to kill Litigation to give
her emotional trauma for Affliction to tie down and Loss to ensure that all
she had laboured for in her life were in vain. She was however assured
that the four Ajogun would fail in their efforts. She was told that because
she had given Ela her child all the love a good parent ought to give, the Ori
of her child was ready to protect her as the Ori felt that the child still
needed her love and affection and cannot afford to miss such things at the
moment. She offered the ẹbọ and at the same time served the Ori of her
child.
As soon as all these processes were completed, her child’s Ori rose stoutly
in her defence. The Ori warded off Iku, Arun, Ejo and Ofo which had
already stationed in her home. She thus became free of all the Ajogun
which had hitherto been pestering her life. She was therefore singing and
dancing and giving praises to her Awo, Ifa and Olodumare.
Agilinti nii gb’oko nii pa’ri

Konko nii gb’odo ta pitipiti
Alantakun nii gb’oko nii ran’wu oginninginni
Dia fun Ojiji
Ti yoo bi Ela l’omo
Ni’jo Ajogun kaa mo’le pitipiti
Iku to l’oun o pa Ojiji
Ko lee paa mo o
Ela omo re ni o je o, Ela
Arun to l’oun o se Ojiji
Ko lee se e mo o
Ejo to l’oun o se Ojiji
Ko lee se e mo o
Ofo to l’oun o se Ojiji
Ko lee se e mo o
Translation :
Agilinti, the monitor reptile, lives in the farm and develops

bald-head
And Konko, the Bull-frog, lives in the brook and hops
about
While Alantakun, the Spider, lives in the farm and spins
threads fit for Oginninginni clothes
These were Ifa’s declarations to Ojiji, the Shadow
Who gave birth to Ela
And who was living in the midst of Ajogun
She complied
Iku, Death, which plans to kill Ojiji
Cannot do so again
It is Ela her child who made it impossible
Arun, Affliction, which plans to strike Ojiji
Cannot do so again
Ejo, Litigation, which plans to run Ojiji down
Cannot do so again
Ofo, Loss, which plans to strip Ojiji naked
Cannot do so again
Ifa says that it will be impossible for Iku, Arun, Ejo and Ofo to affect the
person for whom this Odu is revealed. Ifa says that he/she is lucky to have
been blessed with a powerful child who guards and protects the parents.
10. Ifa says that it shall not allow the person for whom this Odu is revealed to
fall into the ditch of death and misery. Ifa says that many people had fallen
into this ditch to meet their untimely death but that this client shall not fall
into it and if he/she eventually fell into the ditch, it shall be padded and
he/she would be able to survive the fall. So says Ifa. Ifa says that because
of the person for whom this Odu is revealed, the ditch of death and misery
shall be filled and nobody will be harmed again.
Ifa advises the person for whom this Odu is revealed to offer one
matured he-goat, plenty of cotton wool and money as ẹbọ. If this
can be done the problem shall be overcome. A stanza in this Odu in
support of this assertion says:
Ara sobi nii pon’mi fun won ni yangi fo’so

Ojo o ro mo, yangi di apata
Dia fun Ologbun-Ayiku
Translation :
The thunder fetches water for those on the rocky areas

When the rain stopped falling, the mud-stone turns to
solid rock
This was the Ifa cast for Ologbun-Ayiku, owner of the
ditch where people fall and die
Several people had lost their lives inside the Ologbun-Ayiku, the ditch into
which people fall and die. One day, Ologbun-Ayiku went to his Babalawo
for Ifa consultation: How could he stop people from falling and dying inside
the ditch? What were the materials needed to do so? Would he succeed in
this bid? He was assured that the ditch into which people fall and die would
become the ditch into which people fall and survive. He was advised to
offer sacrifice with a matured he-goat, plenty of cotton wool and
money. He complied.
Unknown to him, he was to be the next victim of this ditch. As he was

passing close to this ditch, he slipped and fell into the ditch. The cotton
wool which he had offered as ẹbọ was used by Eṣu Ọdara to pad the ditch
and he was not wounded in any way when he landed inside the ditch. That
was how he was able to survive the fall. Those who fell into the ditch after
him no longer died in the ditch. That was how the ditch became harmless
and people survive the fall.
Ara sobi nii pon’mi fun won ni yangi fo’so

Ojo o ro mo, yangi di apata
Dia fun Ologbun-Ayiku
Tii yoo pada waa di Ologbun-Ayiye
Ko pe, Ko jinna
E wa ba ni laiku kangiri
Translation :

When the rain stopped falling, the mud-stone turns to
solid rock
This was the Ifa cast for Ologbun-Ayiku, owner of the
ditch where people fall and die
Who will later become the owner of the ditch into which
people fall and survive
He complied
Not too late, not too far
Join us where we enjoy victory over death
Ifa says that the person for whom this Odu is revealed shall be protected
against violent and/or untimely death. The client shall live long and in
relative peace and comfort.
11. Ifa advises some members of the same family or generation to offer ẹbọ
against misunderstanding. There is the need for them to identify something
which they use in common and which has turned to a subject of debate
and controversy. When they identify it, they need to stop using it at least
for some period of time as it could tear the whole family apart. This may
be a family land, family house, family business or any other item of joint
inheritance. All of them, without any exception need to stop using
whatever it is, so that peace and harmony could be restored in the family.
There is also the need for the whole family to offer ẹbọ with a matured
he-goat, feed Eṣu with a cock and feed their common progẹnitor
with matured goat. Offering this ẹbọ is important, but not as important
as heeding the advice of Ifa as contained in this stanza. On these, Ifa says:
Beere lo ye Ile
Aterigba lo ye Odede
Akodi kan gbaragada-gbaragada lo ye mi
Oun naa lo ye iran-an mi o
Dia fun won L’E:npe Jiga
Ni’le a le tee wo’nu Oya
Afedi oko tele fo mogonmo
Ede awon le ye’ra awon ni won da’fa si
Ẹbọ ni won ni ki won se
Translation :
Beere, the roof thatching grass, is what befits a house

Aterigba, the linted, is what befits a balcony
And Akodi, a big, spacious room is what befits me
And befits my generations
These were Ifa’s declarations to them at Enpe-Jiga
In the home of those who float gingerly on Oya River
And use the spear to strike the ground while speaking
forcefully in strange tongues
When looking for ways of ending their misunderstanding
They were advised to offer ẹbọ
The progẹnitor of the people of Enpe-Jiga was a very hard-working and

successful man. He had several wives and children. When he died, he left
behind a lot of property and other businesses. None of his wives and
children was in want as a result of the death of the bread-winner. When
the time came to share the man’s properties, it was done without any
rancour. Some of the elders however counselled that it was advisable to
leave some landed property for their common usage. They saw reason and
left these lands for communal use.
Before long however, some of the family members began to have different
dreams on how to make the best use of the lands some felt they would be
good for farm cultivation some said they would serve better as recreation
land some felt that turning some of them to market place would be more
profitable while yet another group considered that erecting houses on them
would serve everyone better. Before long, controversy erupted. With this
controversy came bitter struggle for supremacy which nearly tore the
whole family apart. In the end, the head of the family went to the group of
Awo stated above for Ifa consultation: What would the family do to end
the raging misunderstanding and controversy? What would he personally
do to ensure that the family did not break up during his own time? Would
peace and tranquility return to his family during his tenure as the head of
the family and soonest too?.
The Awo inform him that there was controversy in his family and that the
misunderstanding emanated from land issue. The Awo stated further that
the land problem had led the distrust and bad-blood among his kith and
kin. For this reason therefore, it was in the best interest of all concerned to
identify which particular land was involved and then stop using it
altogether. This must be done in the interest of peace and harmony. The
Awo also informed him that there was also the need to offer ẹbọ with one
matured he-goat and money. After this, the family needed to feed Eṣu
with one cock and feed their common progẹnitor with a matured
goat. The Awo however, emphasized that even if 10 goats were used to
feed their ancestor or 10 goats were offered as ẹbọ, they were not as
effective as heeding the warning of Ifa.
The head of the family summoned the whole extended family and informed
them of what Ifa had said. They all offered the ẹbọ, feed Eṣu and their
common progẹnitor. After this, they held several meetings and concluded
never to use the land in question until further notice. Before long, all
warning parties embraced peace and everything returned to normal. There
was progress in the family and everyone experienced relative comfort and
harmony. They were all singing and dancing and praising Ifa. When asked
how they were able to restore peace into the family, they responded that
Ifa settled the problem for them by speaking to them in the language they
understood.
Beere lo ye Ile
Aterigba lo ye Odede
Akodi kan gbaragada-gbaragada lo ye mi
Oun naa lo ye iran-an mi o
Dia fun won L’E:npe Jiga
Ni’le a le tee wo’nu Oya
Afedi oko tele fo mogonmo
Ede awon le ye’ra awon ni won da’fa si
Won gb’ẹbọ, won ru’bọ
Ko pe, Ko jinna
Ire gbogbo wa ya de tuturu
Ope n fo Tapa
E o gbo ni o
Ope n fo Tapa
E o gbo ni o
Translation :
Beere, the roof thatching grass, is what befits a house
Aterigba, the linted, is what befits a balcony
And Akodi, a big, spacious room is what befits me
And befits my generations
These were Ifa’s declarations to them at Enpe-Jiga
In the home of those who float gingerly on Oya River
And use the spear to strike the ground while speaking
forcefully in strange tongues
When looking for ways of ending their misunderstanding
They complied
Before long, not too far
Join us in the midst of all Ire
Ope, the Holy palm tree speaks Tapa language
Only you do not hear
Truly, Ope speaks Tapa language
But you never comprehend
Ifa says happiness, peace and harmony shall be restored into the home of
the person for whom this Odu is revealed. There is a strong need for those
involved to heed the advice of Ifa.
12. Ifa says that there is a lady where this Ifa is revealed who is too fashion-
conscious. She believed so much in her beauty to the extent that she feels
that any man can be manipulated to abide by whatever she wants at any
time. She feels that good looks are everything that matters in this life. For
this reason therefore, she is always found in front of any mirror trying to
determine how good looking she is at any point in time. Ifa says that what
she considers her major preoccupation is how nice she looks, smells and
feels. Anything which could enhance her good looks is pursued with
unbelievable vigour. Ifa warns however that this will never bring her any
reward as there is no future in it.
Ifa says that this lady needs to settle down, look for a suitable partner and
get married in order to have her own children. Ifa says that her wealth,
good looks, nice smells and general well-being are her future children. Ifa
says that without children, she will live a poor and miserable life in future.
In this wise, Ifa says that she needs to offer ẹbọ with four rats, four
fish, two hens and money. She also needs to serve Eṣu with one cock
and money. After this, all her cosmetics, mirror, lipsticks, eye lashes,
powder, perfume etc needed to be dumped at Eṣu shrine. This is very
essential here. On these, a stanza in Irosun-Meji says:
Awo si’ji ko se gberegede

Ka fi ri’ran amodun
Dia fun Olomo Awo-jigi
To f'eyinti m’oju ekun sunrahun omo
Translation :
No matter how big a mirror may be

It cannot be used to foresees the future
This was Ifa’s declaration to Olomo Awojigi, the
mirror looker
When lamenting her inability to bear a child
The lady Ifa referred to as Awojigi, the mirror-looker in this Odu was a
strikingly beautiful person she was well-proportioned and with right bodily
assets in the right places. Her smiles were tempting her looks, inviting her
movements, seductive and her gesticulations, suggestive. As a matter of
fact, her whole body was captivating. She was very conscious of her looks.
For this reason, she used to spend quite a considerable period of time in
front of the mirror to ensure that she continued to look good and smell
nice. No cosmetic was too expensive for her to use.
Instead of using this gift of Olodumare for the common good, she saw her
asset as a means of enslaving men. She used to flirt around and seduce
men, high and low to her side, whenever she needed anything, she would
begin to plan how to twist the arm of her various lovers to get what she
wanted. When it was suggested to her to get married she considered the
idea as a major disadvantage. She reasoned that if she got married she
would be arm-strong in the home of one man and she would not be able to
flaunt her beauty to the admiration of other people. She turned down the
suggestion she considered her friends and colleagues who got married as
fools. She used to advise them not to marry at all, what of staying
permanently in one man’s house, cooking, sweeping, washing, obeying
stupid laws of one man, straining oneself and spoiling one’s hands, nails
and figure with household chores. After advice notwithstanding, her friends
got married. They began to bear children, males and females. Awojigi
remained single and unattached. By the time her contemporaries became
proud mothers of four, five children, she had none. By this time, Awojigi
was approaching 40 years.
As a result of the attitude of Awojigi toward life in general and men in

particular, people began to give her social distance. If any man approached
her for any serious relationship, others would call the man and warn him
seriously against such move. They would show the man some men whom
Awojigi had ruined over the years. Such a man would quickly beat a
retreat. By the time she was 40 years, she had become a lonely woman.
One day, Awojigi stood in front of the mirror as her usual practice. She
took an intense look at herself and discovered to chagrin that she was
getting old, she was so afraid for herself and her future. She was realistic
enough to know that with her lifestyle, without her beauty, she had no
future. She began to think seriously. She began to develop head-aches and
wrinkles. She was getting older and older by the day. She became a very
sad woman indeed.
Soon after this encounter with reality, some of her childhood friends whom
she had hitherto considered to be fools began to invite her to the wedding
party of their own children. Some were inviting her to the graduation
ceremony of their children. It suddenly dawned on her that those friends of
hers had managed to build relatively stable homes for themselves. They
were happy and contented. This made her realized that her friends had not
been foolish after all, she was the big fool.
One day, a friend of hers who gave birth to a set of twins as her first
delivery and wanted to marry out the children, both females to another set
of twins born by another contemporary of theirs, invited her to the
ceremony. All the friends were there with their husbands and children.
Awojigi came alone. Those who had seen her for a long time were asking
for her husband and children. She was ashamed to reply them that she
had none. While the ceremony was going on, Awojigi went to a corner and
wept bitterly.
There and then, she made up her mind to get married and have children,
she was however aware of the fact that men were running away from her
as a result of her attitude towards them and that she was no longer as
attractive as she used to be.
In order to find solution to her problem, she went to the Babalawo

mentioned above for Ifa consultation: Would she be able to get married
now? Would she be able to have her own children? Would she be as happy
as her friends? Would she have respect and honour as her friends? The
Awo told her that she had almost ruined her life as a result of her
pursuance of trivial things at the expense of her future security. She was
told that it was not yet too late for her to mend her ways however. She
was advised to take the issue of securing a home seriously so as to have
her own children. She was also asked to offer ẹbọ with four rats, four
fish, two hens and money. She was also advised to serve Eṣu with
one cock and money. The Awo told her to go and bring all her cosmetics
and other things she was using to enhance her beauty. She did. All the ẹbọ
was offered and the cosmetics were placed in Eṣu shrine. She then left for
home.
Before long, she met a man who was interested in her. Soon after, they
got married. She became pregnant and gave birth to a baby girl. The baby
was in her true likeness. She began to admire the work of Olodumare in
her baby. She was so proud of the baby. She then realized that no mirror
was as good as one’s own child. The baby was even more beautiful and
more attractive that her. She was thus singing and dancing and praising
Olodumare for everything.
Awo si’ji ko se gberegede

Ka fi ri’ran amodun
Dia fun Olomo Awo-jigi
To f'eyinti m’oju ekun sunrahun omo
O gbe’bo, O :ru’bọ
Jigi kan ko si
Omo ni jigi ẹni o
Translation :
No matter how big a mirror may be
It cannot be used to foresees the future
This was Ifa’s declaration to Olomo Awojigi, the
mirror looker
When lamenting her inability to bear a child
She complied
There is no mirror anywhere
One’s child is one’s true mirror
Ifa says that the person for whom this Odu is revealed shall be blessed
with her own true mirror in life.
. Ifa says that all the Ajogun giving problems in the home of the person for
whom this Odu is revealed shall go. Ifa says that these problems could
have gone for a long time but for the fact that either due to lack of
competence on the part of the Awo who had been handling the case or
due to outright mischief and wickedness, the problems still persist. Ifa says
that it was the materials that they had been using to serve Ifa which had
not made the problems to abate. Ifa says that they ought not to feed Ifa
with any life animal or bird which will entail dropping the blood on Ifa, but
rather a dried big rat ought to be used to feed Ifa. By so doing, Ifa says
that the Ajogun will go. Irosun-Meji is an Odu which abhors blood.
Care must therefore be taken to ensure that as much as possible, blood is

avoided on this Ifa. One stanza in this Odu in support of this assertion
says:
Aja dudu mo ooko alaro

Agbo dudu mo ooko Idoko
Aase irin gbagada-gbagada
Ni won fi nse ilekun Olokun
K'aye Olokun ma baa lu
Dia fun won lagbaa Igbo oun Ife Kiribiti
Nijọ Ajogun ka won mo'le pitipiti
Translation :
A black dog knows the name of a clothe dyer

And a black ram knows that of a painter
A strong big iron door
Is what was used to bolt the door of Olokun
For the life of Olokun not to be in jeopardy
These were Ifa’s declarations to them at Agba Igbo
and Ile-Ife
When Ajogun invaded their home
The inhabitants of Agba Igbo and Ile-Ife were experiencing series of

unfortunate mishaps ranging from untimely deaths, incurable illnesses,
pestilence, failed crop yields losses, natural disasters, witches problem and
so on. They went for Ifa consultations several times. They had offered
several ẹbọ and feed Ifa with rams, goats, he-goats, pigs, cows,
guinea-fowls, hens and so on, all to no avail. At a stage, they got fed
up.
One day however, they were advised to go and meet the group of Awo
stated above for Ifa consultation. They went. The Awo consulted Ifa for
them. They were however assured that all their problems would disappear.
They were told that the wrong prescription had hitherto been
recommended for them, and that was why the problems persisted. They
were told never to kill any life animal on their Ifa again. They were advised
to offer ẹbọ with three cocks. They were also advised to serve Ifa with
one dried big rat and palm-oil. They complied. Before long, they
discovered that all the bad things happẹning in the community had abated
to a manageable level. They were thus full of praises for their Awo.
Aja dudu mo ooko alaro

Agbo dudu mo ooko Idoko
Aase irin gbagada-gbagada
Ni won fi nse ilekun Olokun
K'aye Olokun ma baa lu
Dia fun won lagbaa Igbo oun Ife Kiribiti
Nijọ Ajogun ka won mo'le pitipiti
Won gb’ẹbọ, won ru’bọ
Eyin agba, Agba Igbo oun Ife Kiribiti
Okete n’Ifa gba
E se ‘pe Ifa gb’eran o?
Translation :
A black dog knows the name of a clothe dyer
And a black ram knows that of a painter
A strong big iron door
Is what was used to bolt the door of Olokun
For the life of Olokun not to be in jeopardy
These were Ifa’s declarations to them at Agba Igbo
and Ile-Ife
When Ajogun invaded their home
They complied
Now, you elders of Agba Igbo and Ile-Ife
Ifa demanded for a (dried) big rat
Why did you say that Ifa demanded for a goat?
Ifa warns the Awo here not to cause avoidable problem or perpetuate one
due to his own greediness and lack of consideration for the feeling and
suffering of others. Ifa warns the Awo to desist from this act lest he meet
with the wrath of the Deities.
Ifa also says that all Ajogun will leave the home of the person for whom
this Odu is revealed.
Ifa says that no blood must be spilled on Ifa and that as long as they
continue to do this, so long will the problem persist. Ifa says that all the
blood on the Ifa must be cleaned off and in its place palm-oil must be
poured on it. After this, kola-nut must be split for Ifa. That is all Ifa needs
to drive away all Ajogun in the home and life of this client. On this, Ifa
says:
Ara kuluwe nii pon’mi fun won lorii yangi

Ojo o ro mo yangi d’apata o
Dia fun Yawopa
Tii s’omo Olojee Okoso
Eyi ti nba ibi i sun
Ti nba ibi i ji
Ẹbọ ni won ni ko se o
Translation :
When the rain stops falling, the mudstone turns to rock
This was the Ifa cast for Yawopa
The offspring of Olojee Okoso
Who was sleeping in the midst of evil
And waking in the midst of evil
Yawopa was a descendant of sculptors whose family business was to carve

woods in various shapes designs. They specialized in carving the image of
masquerades, house and palace pillars, household furniture, images of all
Deities and so on. For these works of Art, the family was highly respected
and honoured.
One day however, Yawopa woke up only to discover that most of the
carved images in his home were making funny sounds. Some were even
upturning the items placed on them. Some had fallen down while yet
others had broken into two. He too had been having series of nightmares.
He had gone to several Babalawo for solution to his problems. The Awo
told him that he was sleeping and waking up in the midst of Ajogun.
However, the Awo felt that truly Ifa needed kola-nuts in order to solve his
problems for him, but the Awo felt that there was nothing in that for him to
eat. Instead, the Awo recommended a goat. Yawopa bought the goat but
the problems persisted. He killed several animals without any solution to
his problems.
This had been going on before Yawopa was introduced to the Awo stated
above. The Awo analyzed his problems for him. They also asked him to
offer ẹbọ with one cock and money. He was then asked to go home and
split two kolanuts for his Ifa. He did. Surprisingly, all the Ajogun left his
house. His life returned to normal. He lived the rest of his life a happy
man.
Ara kuluwe nii pon’mi fun won lorii yangi

Ojo o ro mo yangi d’apata o
Dia fun Yawopa
Tii s’omo Olojee Okoso
Eyi ti nba ibi i sun
Ti nba ibi i ji
Ẹbọ ni won ni ko se o
Igba ti a ni e Ya’wo pa’bi
E se ya’wo p’eran o?
Translation :

When the rain stops falling, the mudstone turns to rock
This was the Ifa cast for Yawopa
The offspring of Olojee Okoso
Who was sleeping in the midst of evil
And waking in the midst of evil
He complied
Now that we asked you to quickly split a kolanut
Why did you quickly split (the throat of) a goat
Ifa says that the problems of the client here persist because of the
greediness and dishonesty of those he/she relied upon for solution to
his/her problems. Ifa says that he/she shall meet those who would be of
assistance and the problems shall disappear. Ifa however warns those
dishonest people that their day of reckoning is at hand.
15. Ifa warns the person for whom this Odu is revealed to desist from his plan
to snatch another man’s wife and if he had already done so, he needs to
return the wife to the owner lest he meets with terrible consequence. Ifa
says that the husband of the woman he intends to snatch is more powerful
and ruthless than him. If he loves his life, he needs to desist from his plan.
If he refuses to heed this warning. Ifa says that he will live to regret this
action for the rest of his life.
Ifa says that the person in question is light in complexion while the
husband of the woman he intend to snatch is dark-complexion. Ifa also
warn a woman who intends to elope from her husband’s home to another
man’s house not to do so in her own interest. Ifa says that the person she
plans to elope with may end up losing his life and she will be blamed for
this disaster by the relation of the deceased.
Ifa says that the person who intend to snatch another man’s wife need to,
in addition to desisting from this act, offer ẹbọ with one matured he-
goat and money. On this, Ifa says:
Esin nii sare katapa katapa wo'lu

Eeyan mi o mo irin okunkun ni ririn
Dia fun Ina
Ti nlo ree fe Jojolo, omo Olodumare
Translation :
Esin, the Horse, is he who gallops into the town

My relation does not know how to traverse in the dark
This was Ifa’s declaration to Ina, the Fire
When going to snatch Jojolo, the daughter of Olodumare
The lady in question here was an extremely beautiful woman. She had a
soft tender skin. Her skin was so smooth and so delicate that one could
easily mistaken it for that of a new born baby. Her face had the innocent
look of an infant. She was looking far younger than her age. As a result of
these attributes, those who knew her believed that she must be a mermaid
of some sort. To crown it all, she hailed from a highly influential family. For
these reasons, people who were close to her named her ‘Jojolo Omo
Olodumare’ meaning ‘Jojolo, the new-born, the daughter of Olodumare’
she was well loved and respected by everybody in her community.
When she was old enough to get married many suitors wanted her as their
wife. In the end, she got married to Ojo, Rainfall. Ojo was a dark-
complexioned man.
He was generous and he did not discriminate when he wished to give out
water to a community. He used to give it out to both friends and foes alike.
His influence extended to all corners of the world. He was also very
powerful and was reknowned to be ruthless and destructive whenever he
chose to. His ruthlessness was equally recognised by all.
When Jojolo got married to Ojo, everyone in the community was happy.
They thought that it would be a perfect match. Unknown to most people
however, Jojolo was never a faithful woman. Since the time she got
married to Ojo, she had been dating Ina, the Fire, steadily. At a stage, Ina
and Jojolo planned to run away together and start a new life elsewhere.
When they concluded this plan, they went to the group of Awo mentioned
above for Ifa cosultation.
The Awo warned Ina never to do what he had in mind to do. They told him
that he could never do anything secretly for others not to notice. They said
that even in the dark, there was nowhere that Ina would pass that others
would not see him. In this wise therefore, eloping with Jojolo would be an
exercise in futility. He was also warned that the husband of Jojolo, Ojo,
was more powerful than him and that if he should carry out his plan, he
risked losing his life in the process. Ina was also advised to offer ẹbọ with
one matured he-goat as ẹbọ against calamity for ever contemplating
such an immoral act.
When Ina heard all these, he grew annoyed. He told Awo that he would
never offer the ẹbọ as they prescribed. Not only that, he boasted that he
would snatch Jojolo away from her husband. He said that he was not afraid
of her husband since he, Ina, was a very powerful person too. He claimed
that he was more ruthless and more destructive than Ojo. He said that
nothing and nobody should dare stand in his way. Having said these, he
stormed out of the house of the Awo. He asked Jojolo to go and pack all
her essential needs as they would be moving at the shortest notice. Jojolo
did.
On the day of their departure, what they would thought that they were
doing secretly was exposed to all as wherever they passed through, Ina,
the Fire, was sending out enough illumination for all to see them.
When people realised that Ina was running away with Jojolo, the wife of
Ojo, they went and alerted Ojo. Ojo was so furious that anyone could dare
do that to him. He went out in fury in search of Ina. When he saw Ina, he
engaged him in a fierce battle. Before long, it was clear to all that the
battle was one-sided as Ina was no match to Ojo. Within a few minutes,
Ina was a dead man. Before his death, he remembered the warnings of the
Awo, but alas, it was too late to make an amendment.
Esin nii sare katapa katapa wo'lu

Eeyan mi o mo irin okunkun ni ririn
Dia fun Ina
Ti nlo ree fe Jojolo, omo Olodumare
O ko’ti ogbonhin s’ẹbọ
Ina pupa beleje
Ojo dudu bolojo
Kaka ki n fe Ina
Ma lo ree f’Ojo
Ojo gidigidi
Ina n gbe o ni’yawo lo
Ojo gidigidi
Eyin o gbon o
Eyin o tile mo’ran
Eyin o mo wipe Ojo ni yoo r’eyin Ina ni
Ojo gidigidi
Translation :
Esin, the Horse, is he who gallops into the town

My relation does not know how to traverse in the dark
This was Ifa’s declaration to Ina, the Fire
When going to snatch Jojolo, the daughter of Olodumare
He bluntly refused
Ina, the light-complexioned man
And Ojo, the dark-complexioned man
Instead of getting married to Ina
I would rather prefer Ojo
The strong Ojo
Ina is eloping with your wife
The ruthless Ojo
Don’t you know?
Can’t you realise?
Can’t you see that Ojo is the one to eliminate Ina
The mighty Ojo
Ifa warns a woman not to cause the death of her lover as a result of her
infidelity. Ifa also warns everyone concerned in this Odu to be faithful and
sincere to their loved ones.
16. Ifa warns a person or group to be careful with whatever they intends to do
lest they regret their action for the remaining part of their lives. Ifa says
that there was an action they were about to take which could lead to
weeping and gnashing of teeth. Ifa also warns that the person for whom
this Odu is revealed should not do any favour for those who will harm them
in the end. The person or persons for whom this Odu is revealed is being
advised against this action but had bluntly refused to listen to wise
counselling. Ifa says that only regrets will be the outcome of this action.
Ifa advises that there is the need to offer ẹbọ with one matured he-goat
and money where this Odu is revealed. There is also the need to serve
Eṣu Ọdara with one cock here. On these, Ifa has this to say:
A ba mo, a o se e
A se’ku tan
Iku d’ariwo
Dia fun Ekute Ile
Ti nlo ree fi Ologbo j’oye
Translation :
Had we known, we would not have embarked on this
After courting death
Death became a commotion
These were Ifa’s declarations to Ekute-Ile, the Mice
When going to honour Ologbo, the Cat, with a chieftaincy
titile
Ekute-Ile, the Mice, were living in the house with human beings. In fact,
they far out-numbered human beings. But they had a problem, Ologbo, the
Cat usually came from the forest to attack and kill some of the mice in the
house. The incursions of Ologbo soon became a major head-ache of the
whole mice community. They therefore assembled together to find a
lasting solution to their common problem.
During their deliberations they came up with the ingẹnious plan to invite
Ologbo into the house to live with them. They also planned to give him a
chieftaincy title as the leader and protector of all rats and other rodents.
Their reasoning was that if they did this, the Cat would no longer be
morally be justified to kill them as they would be under his care and
protection. All of them hailed this decision and they were so proud to have
come up with this plan.
After this, there was yet another problem how to convince human beings,
the owner of the houses they were living to accept Ologbo into their
homes. They summoned courage and laid their plan to invite the Cat to
their hosts. When they did, human being told them that their ancestors
recognised Cats as their enemies and they never courted their friendship.
They warned that inviting Ologbo into their midst amounted to nothing but
an open invitation to calamity. All the rats refused to listen. In the end,
they had their way. They went to invite the Cat to come and live in the
house with them. They conferred on him the chieftaincy title as promised.
It was with pomp and pageantry that the Cat was ushered into the house
to live with Mice.
The very day that the cat came into the home, he went on rampage. He
went on killing spree. He killed, and killed, and killed. It was like the cat
could not stop killing rats when he sighted them. Before the year ran to an
end, the cat had reduced the rats population drastically. The Cat went and
brought his colleagues from the forest into the house. From that day
onwards, the rats had known no peace.
One day, the Mice, went to the human beings to plead with them to please
send the Cat away. The human beings however said that their request
could not be granted for two reason one, ever since the advent of the Cats
into their homes, wanton destruction of clothes, food, furniture and so on
being perpetrated by the mice had reduced drastically and two, the Mice
had hitherto been warned against their action but they refused. In this
wise, they were advised to learn how to live with their misfortune. And
since that day till today, the Rat had never been able to learn how to live
with the cat without the Rat suffering for it.
A ba mo, a o se e
A se’ku tan
Iku d’ariwo
Dia fun Ekute Ile
Ti nlo ree fi Ologbo j’oye
Won ko’ti ogboyin s’ẹbọ
Ekute-Ile o ba tete mo
I ba ti wa sarufin ẹbọ
Ko ba tete mo
Translation :
Had we known, we would not have embarked on this

After courting death
Death became a commotion
These were Ifa’s declarations to Ekute-Ile, the Mice
When going to honour Ologbo, the Cat, with a chieftaincy
titile
They bluntly refused to comply
Had Ekute-Ile known on time
They would have rushed to offer their prescribed ẹbọ
Had they but known in time
Ifa says that the person for whom this Odu is revealed shall not be allowed
to do something he/she would regret for the rest of his/her (or their) lives.
Ifa advises that to heed advice is more rewarding than thinking that one is
the wisest person on earth.
Aboru Aboye
B. Significance Of Irosun-Meji To Those Born By This Odu During

Itelodu Or Ikosedaye
Irosun-Meji children have the capacity to rise from grass to grace and
remain at the very top of their chosen careers for the rest of their lives. Ifa
is always giving its backing to them because they are children of Ọrunmila
right from heaven. When Irosun-Meji children succeeds, their success is
always beyond anybody’s imagination. Infact true Irosun-Meji children are
not known as failures in life. They also live long and happily.
Irosun-Meji children are however known to be selfish and self-centered.

But Ifa says that if they can discard this attitude and embrace taking care
of others by looking after their welfare, Ifa itself will take charge of their
lives and reward them plentifully. Irosun-Meji children excel in hospitality
fields such as being Babalawo or Iyanifa, medical doctor, nurse,
physiotherapist, public relations officer, social psychologist, welfare officer,
attending to motherless babies, old people, mentally retarded people,
working in disaster zones and so on. By so soing, they will have wealth,
recognition, honour, prestige, stable homes, peace of mind, sound physical
and mental health and long life. They should also do good to others as
they will never go unrecognised and unrewarded.
In business, no matter how successful Irosun-Meji children may be, or how
much profit they make, they are in the habit of complaining that the
situation is not good for them. Even though people show them appreciation
for whatever they do, they in turn find it difficult to show appreciation to
others who had done good deeds for them. This attitude is in-born and
difficult to change. Irosun-Meji children are however advised to show
appreciation for little favours done to them by Olodumare, the Deities and
their fellow human beings. If they do this, their lives will continue to
improve and their happiness, progress and success will know no bound.
It is very easy for people to confuse the forthrightness, boldness and

truthfulness of Irosun-Meji children as wickedness. People may therefore
be running away from them. This may affect their financial and business
chances but with time things will surely change for the better and they will
be able to realise their destinies.
Irosun-Meji children are usually blessed with children. These children are
usually successful and important in their societies. There is however usually
one of these children whose destiny is so strong and overbearing that the
parents (that is, Irosun-Meji children) need to serve his/her Ori in order to
acquire resounding victory over any form of adversary be it death,
affliction, litigation, loss, envious individuals, enemies, backbiters or
witches/wizards. These children, when identified needed to be treated
specially and with caution. This is however not to suggest that they should
be over-pampered at the expense of other children in the family. It is
worthy of note however that his child’s destiny ( Ori) will protect every
member of Irosun-Meji children’s families.
Irosun-Meji children have the ability to survive where other people had
died, to succeed where others had failed and to gain where others had lost
out woefully. They also have the capacity to help other people overcome
the miseries of their lives.
Those who are born by this Odu need not fight or quarell over any legacy
as this is not in line with their destiny. Instead, they should always look for
amicable settlement of all matters pertaining to inheritance materials,
especially landed properties. If amicable settlement fails, then Irosun-Meji
children are advised to hand off the matter.
Irosun-Meji female children are usually fashion conscious. They find it
difficult to settle down and get married and when they do they are not that
loyal to their husbands. They needed to be advised against this as this
attitude may affect them and make it difficult for them to get children
when they want to have them. At the same time ti may lead to trauma for
them as their secret lovers may end up losing their lives over this illicit
attitude. Irosun-Meji male children are also warned against snatching other
people’s wives as this may lead to their untimely and violent death.
Irosun-Meji children, males and females are very stubborn. They find it
difficult to listen to wise counselling. When they have made up their minds
on something, good or bad, it is difficult to change their minds. This is not
a good attitude as some of their decisions may lead to regrets and
calamity.
Again, Irosun-Meji children must never use any animal to serve their Ifa.
They must not put blood on their Ifa as this may lead to more problems for
them. If they must do so, they need to ask Ifa over and over again before
this is done. When in problem, it is advisable to feed Ifa with dried big rat
and kolanuts and the problems will dissappear.
In all, Irosun-Meji children are born achieves. They get results where
others fail. They have the capacity to keep on going and struggling where
others retreated. It is this quality in them that guarantees success and
accomplishment for them. True Irosun-Meji children are not known to die a
violent deaths. True Irosun-Meji children live and die peacefully.
C. Affiliated Irunmole and Orisa of Irosun-Meji
1. Ifa - for progress, comfort, potection and success

2. Ori - for direction, protection against all Ajogun, for fulfilment of
destiny
3. Eṣu Ọdara – for overall achievement and protection against all evil
4. Osun - for child bearing
5 Obatala - for child bearing and protection
6. Egbe - for success and achievement, for support
7. Egungun - for ancestral support
8. Sango - for support and achievement
9. Orisa Oko - for financial success and progress
D. Taboos Of Irosun Meji Children
1. Must never eat dog - to avoid being plagued by Ajogun

2. Must never eat ram - to avoid being plagued by Ajogun
3. Must never show ingratitude - to avoid anger of the Deities
4. Must never be deceitful - to avoid anger of the Deities
5. Must never be in a hurry - to avoid missing his/her chances
6. Must never eat monitor - to avoid missing the protection of his/her
child’s Ori
7. Must never eat bull-frog - to avoid missing the protection of his/her
child’s Ori
8. Must never use a spider - to avoid missing the protection of his/her
child’s Ori
9. Must never be too fashion-conscious - to avoid problem of
childlessness
10. Must never eat cock - to avoid missing the protection of the Deities
11. Must not fight over landed property or other legacy - to avoid family
conflict and misunderstanding
12. Must not put blood in his/her Ifa - to avoid incessant problem in
his/her life
Possible names of Irosun-Meji children during Ikosedaye
Males
1. Olanigba – Honour has its period of manifestation

2. Ifagbuyi – Ifa is prestigious
3. Dopemu – I hold unto the Holy palm tree
4. Egbeope – The outcome of Ifa’s support
5. Ifatusin – Ifa deserves being propitiated
Females
1. Ayẹnigba – Events in the world have their periods of occurrence

2. Oyeẹniran – Titles have heredity
3. Olabamide – Honour came into the world with me
4. Ekundayo – Lacrimation turns to felicity
5. Omonijigi – My child is my mirror

Irosun Meji

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Irosun Meji

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IROSUN-MEJI

Ahere o ku, iwo nikan soso ninu oko

Egbe-Ope began to learn Ifa as a toddler. By the time he was 20

Ahere o ku, iwo nikan soso ninu oko

Akuko f’ogbe lebelebe se’yi

The cock uses its comb to add to its honour

Akuko f’ogbe lebelebe se’yi

The cock uses its comb to add to its honour

Ifa says that he/she is about to go to somewhere on business or to go and

Itaruku l’awo Itaruku

Itaruku is the Awo of Itaruku

When Igba received their message however, he went to the Awo

Itaruku l’awo Itaruku

How is Ada, the cutlass?

The eko seller of Idere

How is Ada, the cutlass?

Eni poroporo laa g’odo

One at a time do we pound a mortar

Baba-boo-lejo-o-ba-Ipin-re-wi, was in a state of utter confusion. He did not

The Awo then explained to him that he was destined to be a prosperous

When he returned home, he went into trading and he was successful. He

Eni poroporo laa g’odo

One at a time do we pound a mortar

Lasanlasan ni Olosun-Meji s’oju lasanlasan

The face of Olosun-Meji was merely uninviting

As a Babalawo, Olosun-Meji (Irosun-Meji) was well trained. He underwent

Lasanlasan ni Olosun-Meji s’oju lasanlasan

Ada f’owo fe’ju ewon

Ada f’owo fe’ju ewon

Ada f’owo fe’ju ewon

Ada f’owo fe’ju ewon

Agilinti nii gb’oko nii pa’ri

Agilinti, the monitor reptile, lives in the farm and develops

Agilinti nii gb’oko nii pa’ri

Agilinti, the monitor reptile, lives in the farm and develops

Ara sobi nii pon’mi fun won ni yangi fo’so

The thunder fetches water for those on the rocky areas

Unknown to him, he was to be the next victim of this ditch. As he was

Ara sobi nii pon’mi fun won ni yangi fo’so

The thunder fetches water for those on the rocky areas

Beere, the roof thatching grass, is what befits a house

The progẹnitor of the people of Enpe-Jiga was a very hard-working and

Awo si’ji ko se gberegede

No matter how big a mirror may be

As a result of the attitude of Awojigi toward life in general and men in

In order to find solution to her problem, she went to the Babalawo

Awo si’ji ko se gberegede

Care must therefore be taken to ensure that as much as possible, blood is

Aja dudu mo ooko alaro

A black dog knows the name of a clothe dyer

The inhabitants of Agba Igbo and Ile-Ife were experiencing series of

Aja dudu mo ooko alaro

Ara kuluwe nii pon’mi fun won lorii yangi

Yawopa was a descendant of sculptors whose family business was to carve

Ara kuluwe nii pon’mi fun won lorii yangi

The thunder fetches water for those on the rocky areas

Esin nii sare katapa katapa wo'lu

Esin, the Horse, is he who gallops into the town

Esin nii sare katapa katapa wo'lu

Esin, the Horse, is he who gallops into the town

Had we known, we would not have embarked on this

B. Significance Of Irosun-Meji To Those Born By This Odu During

Irosun-Meji children are however known to be selfish and self-centered.